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ILLUSTRATIONS (CAKRAS)

PLATE

The Centres or Lotuses ....

PAGE

Frontispiece

II.

Muladhara-Cakra .....

to face 355

III.

Svadhisthana „

365

IV.

Manipuraka „

369

Anahata

381

VI.

Visuddha ,,

391

VII.

Ajfla „ .

413

VIII.

Sahasrara ,,

429

IX.

ILLUSTRATIONS (YOGASANAS)

Mahabedha according to Hatha-yoga-pradlpika and
Yamala ......

433

Padmasana with Lauliki ....

441

XI.

Uddiyana-Bandha in Siddhasana — 1st Stage .

449

XII.

Uddiyana-Bandha in Siddhasana — 2nd Stage

457

XIII.

Mahabandha ......

465

XIV.

Mulabandha in Siddhasana ....

473

XV.

Yoni-Mudra in Siddhasana ....

481

XVI.

Mahamudra .....

489

XVII.

Baddha-Padmasana .....

497

THE

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SERPENT POWER

BEING THE

$AT-CAKRA-NIRCPA!^A AND
, • . pAdukA-paNcaka

TWO WORKS ON LAYA-YOGA, TRANSLATED FROM THE
SANSKRIT, WITH INTRODUCTION AND COMMENTARY

ARTHUR AVALON

(SIR JOHN WOODROFFE)

DOVER PUBLICATIONS, INC.
NEW YORK

Theology Library

CLAREMONT
SCHOOL OF THEOLOGY
Claremont, CA

This Dover edition, first published in 1974, is a
republication of the seventh edition of the work as
published by Ganesh & Co. (Madras) Private Ltd.,
Madras, India, in 1964 (the first edition was pub¬
lished by Luzac & Co., London, in 1919).

In the present edition, which is published by
special arrangement with Ganesh & Co., the Sanskrit
text that was included with the seventh edition has
been omitted, and Plates I through VIII, originally
in color, appear in black and white.

International Standard Book Number: 0-486-23058-9
Library of Congress Catalog Card Number: 74-75259

Manufactured in the United States of America
Dover Publications, Inc.

180 Varick Street
New York, N.Y. 10014

PUBLISHERS’ NOTE TO SIXTH EDITION

The growing interest evinced by the public to understand
rightly the literature of Tantra Sastra and more especially
the Yoga of Kundaliru Sakti has encouraged us to bring out
this new edition of the almost unique original work on the
subject.

The opportunity has been availed of to add a translitera¬
tion of all the Sanskrit verses and provide indexes in English
for half-verses, authors, citations, words, etc.

June 1958

PUBLISHERS’ NOTE TO FIFTH EDITION

Within the last three years most of the Works of Sir John
Woodroffe have been published by us after they had been out
of print for nearly twenty years. It is gratifying to note
that the public have appreciated the valuable nature of these
books and their new, uniform get-up. The last Edition
of Serpent Power was exactly the same as its predecessor
but in the present one, to make reference to the Sanskrit
portion easier and more convenient to critical students,
indexes have been included for the verses, authors, citations,
bibliography and important words at the end of the book.
It is hoped that these additions would prove useful to at
least some of the readers.

November 1953

PREFACE TO THIRD EDITION

This edition to which some additions have been made and
in which some errors have been corrected has been revised
throughout. Since the issue of the second edition several
new volumes have appeared in the series of “ Tantrik Texts ”.
In connection with this book the reader is specially referred to
the Kamakalavilasa, one of such Texts, as also to the essay on
“ Creation in the Tantras ” which with other new material
is printed in Sakti and Sakta. The publishers have pub¬
lished a volume called Mahamaya by Professor Pramatha
Natha Mukhyopadhyaya and myself in which comparison is
made of the concept of Maya as held by the Saktas and Maya-
vadins respectively. I repeat that it is not possible to under¬
stand this Yoga without having been first well grounded in its
philosophy. I say ‘ understand ’ only because the question
of the reality and value of this form of Yoga is not one with
which this book is concerned.

Since the publication of the second edition, there has
been issued a monograph on the Cakras by the well-known
Theosophist, the Right Reverend C. W. Leadbeater, which
includes matter published by him in 1910. The volume
contains plates of the Cakras as said to have been seen clair-
voyantly as also a plate of the Cakras according to Johann
Georg Gichtel, a pupil of Jakob Boehme taken from his
Theosophia Practica originally issued in 1696 and reprinted in
1897 (Chacornac, Paris. See also Plates at the end of
Dr. Law’s edition of the translation into English of Behmen).

viii THE SIX CENTRES AND THE SERPENT POWER

Dr. Rele has also published a book entitled The Mysterious
Kundalini (Taraporewalla, Bombay) to which I have written
an Introduction.

Oxford

September 11, 1928

A. A.

PREFACE TO SECOND EDITION

Considering the recondite nature of the subject, the first
edition published by Messrs. Luzac & Co., London, has had a
more rapid sale than was expected, and a call for a second
edition has enabled me to revise the whole work and to make
several corrections and additions both in the Introduction and
Text. To this second edition has been added the Sanskrit
Text of the works here translated which formerly appeared
as Vol. 2 of the Tantrik Texts and which has since gone
out of print. This edition also contains in addition to the
original coloured plates of the Cakras, a number of half-tone
plates taken from Life, showing some positions in Kundalinl-
Yoga.

The Introduction deals in a general way with the subject-
matter of the Texts translated. I take however this opportun¬
ity to say again that it has not been possible to give here a
full explanation of such matters, and refer my reader to my
other works dealing with the Tantras and their Ritual,
namely, Principles of Tantra, a work of peculiar value in that
it is a translation of the work of a Bengali Pandit, himself a
Sakta unacquainted with the English language but an inheri¬
tor of the old traditions; as also my Sakti and Sakta dealing
with ritual, published since the date of my first Preface. The
Studies in Mantra-Sastra referred to therein has also recently
been published under the title of Garland of Letters. All such
technical terms as Bindu, Nada and the like used in the works
translated have been fully explained therein as also the
general principles of Mantra. It is necessary also to know

X THE SIX CENTRES AND THE SERPENT POWER

with accuracy the exact meaning of the terms Consciousness,
Mind, Life, Matter and so forth as used in Vedanta and
these have been given in the series of little works under the
general caption The World as Power.1 It is not possible to
understand the rationale of Yoga without an accurate under¬
standing of these fundamental terms. It has been rightly
said that “ the practical portion of all Yoga, specially of Raja
Yoga, is concerned with mental practices. It is therefore
absolutely necessary that the student of Yoga should know
what his mind is and how it works ” ( Raja Toga, by Swami
Dayanand, p. 9). I have given a short account of Sarva-
nanda and his life in the Hindusthan Review. Other works by
me on the Sastra are noted in the advertisement sheet at the
end of the book.

Les Andelys Eure A. Avalon

October, 1922

1 Since republished in one volume (1957).

PREFACE

“ We pray to the Paradevata united with Siva, whose
substance is the pure nectar of bliss, red like unto vermilion, the
young flower of the hibiscus, and the sunset shy; who, having
cleft Her way through the mass of sound issuing from the
clashing and the dashing of the two winds in the midst af Susumna,
rises to that brilliant Energy which glitters with the lustre of ten
million lightnings. May She, Kundalint, who quickly goes to
end returns from Siva, grant us the fruit of Toga! She being
awakened is the Cow of Plenty to Kaulas and the Kalpa
Creeper of all things desired for those who worship Her.”

— Sarada-Tilaka, xxxv, 70

In my work Sakti and Sdkta I outlined for the first time the
principles of “ Kun(jali-Yoga ” so much discussed in some
quarters, but of which so little was known.

This work is a description and explanation in fuller detail
of the Serpent Power (Kundali-Sakti), and the Yoga effected
through it, a subject occupying a pre-eminent place in the
Tantra-Sastra. It consists of a translation of two Sanskrit
works published some years ago in the second volume of my
series of Tantrik Texts, but hitherto untranslated. The first,
entitled “ Satcakra-nirupana” (“Description of and Investi¬
gation into the Six Bodily Centres ”), has as its author the
celebrated Tantrik Purnananda-Svami, a short note on whose
life is given later. It forms the sixth chapter of his extensive
and unpublished work on Tantrik Ritual entitled “ Sri-tattva-
cintamani”. This has been the subject of commentaries

xii THE SIX CENTRES AND THE SERPENT POWER

by among others Samkara and Viivanatha cited in Volume II
of the Tantrik Texts, and used in the making of the pre¬
sent translation. The commentary here translated from the
Sanskrit is by Kalicarana.

The second text, called “ Paduka-Pancaka ” (“ Five-fold
F ootstool of the Guru ”) deals with one of the Lotuses des¬
cribed in the larger work. To it is appended a translation
from the Sanskrit of a commentary by Kalicarana. To the
translation of both works I have added some further explana¬
tory notes of my own. As the works translated are of a
highly recondite character, and by themselves unintelligible
to the English reader, I have prefaced the translation by a
general Introduction in which I have endeavoured to give
(within the limits both of a work of this kind and my know¬
ledge) a description and explanation of this form of Yoga. I
have also included some plates of the Centres, which have
been drawn and painted according to the description of them
as given in the first of these Sanskrit Texts.

It has not been possible in the Introduction to do more
than give a general and summary statement of the principles
upon which Yoga, and this particular form of it, rests. Those
who wish to pursue the subject in greater detail are referred
to my other published books on the Tantra Sastra. In
Principles of Tantra will be found general Introductions to the
$3stra and (in connection with the present subject) valuable
chapters on Sakti and Mantras. In my recent work, Sakti
and Sakta (the second edition of which is as I write reprinting),

I have shortly summarised the teaching of the Sakta Tantras
and their rituals. In my Studies in the Mantra-Sdstra , the first
three parts of which have been reprinted from the “ Vedanta
Kesarl, in which they first appeared, will be found more
detailed descriptions of such technical terms as Tattva, Causal
Saktis, Kala, Nada, Bindu, and so forth, which are referred to
in the present book. Other works published by me on the

PREFACE

xiii

Tantra, including the Wave of Bliss, will be found in the
page of advertisements.

The following account of Purnananda, the celebrated
Tantrika Sadhaka of Bengal, and author of the “ Sat-cakra-
nirupapa,” has been collected from the descendants of his
eldest son, two of whom are connected with the work of the
Varendra Research Society, Rajshahi, to whose Director,
Sj. Aksaya-Kumara-Maitra, and Secretary, Sj. Radha-Govinda-
Baisak, I am indebted for the following details:

Puniananda was a Rahri Brahmana of the Kasyapa
Gotra, whose ancestors belonged to the village of Pakrashi,
which has not as yet been identified. His seventh ancestor
Anantacarya is said to have migrated from Baranagora, in
the district of Murshidabad, to Kaitali, in the district of
Mymensingh. In his family were born two celebrated Tantrika-
Sadhakas — namely, Sarvananda and Purnananda. The des¬
cendants of Sarvananda reside at Mehar, while those of
Purnananda reside mostly in the district of Mymensingh.
Litde is known about the worldly life of Purnananda, except
that he bore the name of Jagadananda, and copied a manu¬
script of the Visnupuranam in the Saka year 1448 (a.d. 1526).
This manuscript, now in the possession of one of his descend¬
ants named Pandit Hari-Kishore-Bhattacarya, of Kaitali, is
still in a fair state of preservation. It was brought for inspec¬
tion by Pandit Satis-Candra-Siddhantabhusana of the Varen¬
dra Research Society. The colophon states that Jagadananda
Sarma wrote the Purana in the Saka year 1448.

This Jagadananda assumed the name of Purnananda
when he obtained his Dlksa (Initiation) from Brahmananda
and went to Kamarupa (Assam), in which province he is
believed to have obtained his “ Siddhi ” or state of spiritual
perfection in the ASrama, which still goes by the name of
Vafisthairama, situated at a distance of about seven miles from
the town of Gauhati (Assam). Purnananda never returned

xiv THE SIX CENTRES AND THE SERPENT POWER

home, but led the life of a Paramaham&a and compiled several
Tantrik works, of which the Sri-tattva-cintamani, composed
in the Saka year 1499 (a.d. 1577), Syamarahasya, &akta-
krama, T attvananda-tarangim, and Yoga-sara are known.
His commentary on the Kalikakarakuta hymn is well known.
The Sat-cakra-nirupana, here translated, is not, however an
independent work, but a part of the sixth Patala of the
Sri-tattva-cintamam. According to a genealogical table of
the family of this Tantrika-Acarya and Viracara-Sadhaka,
given by one of his descendants, Purnananda is removed from
his present descendants by about ten generations.

This work has been on hand some five years, but both
the difficulties of the subject and those created by the war
have delayed its publication. I had hoped to include some
other plates of original paintings and drawings in my posses¬
sion bearing on the subject, but present conditions do not
allow of this, and I have therefore thought it better to publish
the book as it stands rather than risk further delay.

Arthur Avalon

Ranchi

September 20 > 1918

CONTENTS

PAGE

Publishers’ Note to Sixth Edition .... v

Publishers’ Note to Fifth Edition .... vi

Preface to Third Edition ..... vii

Preface to Second Edition ..... ix

Preface ....*«•• xi

Introduction

I. Introductory ..... 1

IL Bodiless Consciousness .... 25

III. Embodied Consciousness (Jivatma) . . 49

IV. Mantra ...... 83

V. The Centres or Lotuses (Cakra, Padma) . . 103

VI. Practice (Yoga: Laya-Krama) . . . 181

VII. Theoretical Bases of this Yoga . . . 257

Translation and Commentary

Description of the Six Centres (Sat-Cakra-

Nirupana) , . . . . . 317

The Fivefold Footstool (Paduka-Pancaka) . . 481

Appendices

I. Index of Half Verses . . . . 501

II. Index of Authors ..... 504

III. Index of Works ..... 506

IV. Index of Words . . . . . 511

ILLUSTRATIONS (CAKRAS)

PLATE

PAGE

The Centres or Lotuses ....

Frontispiece

II.

Muladhara-Cakra .....

to face 355

III.

Svadhisthana „

365

IV.

Manipuraka

369

Anahata >>*....

381

VI.

ViSuddha ......

391

VII.

Ajna , .

413

VIII.

Sahasrara „

429

ILLUSTRATIONS (YOGASANAS)

IX.

Mahabedha according to Hatha-yoga-pradipika and

Yamala ......

433

Padmasana with LaulikI ....

441

XI.

U ddiy ana-Bandha in Siddhasana — 1st Stage .

449

XII.

U ddiy ana-Bandha in Siddhasana — 2nd Stage

457

XIII.

Mahabandha ......

465

XIV.

Mulabandha in Siddhasana ....

473

XV.

Yoni-Mudra in Siddhasana ....

481

XVI.

Mahamudra ......

489

XVII.

Baddha-Padmasana .....

497

THE SIX CENTRES
AND THE SERPENT POWER

INTRODUCTION

The two Sanskrit works here translated — Sat-cakra-nirupana
(« Description of the Six Centres, or Cakras ”) and Paduka-
pancaka (“Fivefold footstool”)— deal with a particular form
of Tantrik Yoga named Kundalini-Yoga or, as some works
call it, Bhuta-Suddhi. These names refer to the Kundalini-
Sakti, or Supreme Power in the human body by the arousing
of which the Yoga is achieved, and to the purification of the
Elements of the body (Bhuta-suddhi) which takes place upon
that event. This Yoga is effected by a process technically
known as Sat-cakra-bheda, or piercing of the Six Centres or
Regions (Cakra) or Lotuses (Padma) of the body (which the
work describes) by the agency of Kundalini-Sakti, which, in
order to give it an English name, I have here called the
Serpent Power.1 Kundala means coiled. The power is the
Goddess (Devi) Kundalini, or that which is coiled; for Her
form is that of a coiled and sleeping serpent in the lowest
bodily centre, at the base of the spinal column, until by the
means described She is aroused in that Yoga which is named
after Her. Kundalini is the Divine Cosmic Energy in bodies

1 One of the names of this Devi is Bhujangi, or the Serpent.

THE SIX CENTRES AND THE SERPENT POWER

(v. post). The Saptabhumi, or seven regions (Lokas),1 are, as
popularly understood, an exoteric presentment of the inner
Tantrik teaching regarding the seven centres.2

The Yoga is called Tantrik for a twofold reason. It will
be found mentioned in the Yoga-Upanisads which refer to
the Centres, or Cakras, and in some of the Puranas. The
treatises on Hathayoga also deal with the subject. We find
even similar notions in systems other than the Indian, from
which possibly in some cases they have been borrowed. Thus,
in the Risala-i-haq-numa, by Prince Mahomed Dara Shikoh,3
a description is given of the three centres “ Mother of Brain,”
or “ Spherical heart ” (Dil-i-muddawar) ; the “ Cedar heart ”
(Dil-i-sanowbari); and the Dil-i-nilofari, or "Lily heart”.4
Other references may be found in the works oftheMaho-
medan Sufis. So some of the Sufi fraternities (as the Naqsh-
bandi) are said 5 to have devised, or rather borrowed, from
the Indian Yogis 8 the KundalinI method as a means to
realization.7 I am told that correspondences are discoverable

The seven “ worlds ” Bhuh, Bhuvah, Suvah, Mahah, Janah, Tapah,
Satya. See my “ Wave of Bliss ” (Comm, to v. 35). Lokas are what
are seen (lokyante)— that is, attained— and are hence the fruits of Karma
in the form of particular re-birth. Satyananda’s “ Comm, on Ha Ud ”
Mantra 2. See p. 258. *

2 That is, the six Cakras and the upper cerebral centre, or Sahasrara.
As to Upamsads and Puranas, see post,

t? 3 Compass of Truth.” The author was the eldest son of the

Emperor Shah-i-Jehan, and died in a.d. 1659. Its teaching is alleged to
be that of the secret doctrine of the “ Aposde of God.”

„ ^T-pter * °n : t^ie physical plane, or what the Hindus

call the Jagrat state. Ed. Rai Bahadur Srisha-Candra-Vasu.

x, ®See “The Development of Metaphysics in Persia,” by Shaikh
Muhammed Iqbal, p. 110.

8Al’^uni is said to have translated Patanjali’s works, as also the
bamkhya-Sutras, into Arabic at the beginning of the eleventh century.

’The author cited, however, says: « Such methods of contemplation
are quite umslanuc in character, and the higher Sufis do not attach any
importance to them.” 7

INTRODUCTION

between the Indian (Asiatic) Sastra and the American-Indian
Maya Scripture of the Zunis called the Popul Vuh.1 My
informant tells me that their “air-tube” is the Susumna;
their “ twofold air-tube” the Nadis Ida and Pihgala. “ Hura-
kan,” or lightning, is KundalinI, and the centres are depicted
by animal glyphs. Similar notions have been reported to me
as being held in the secret teaching of other communities.
That the doctrine and practice should be widespread, we
might expect, if it has a foundation on fact. This form of
Yoga is, however, in particular associated with the Tantras or
Agamas, firstly, because these Scriptures are largely concerned
therewith. In fact, such orderly descriptions in practical full
detail as have been written are to be found chiefly in the
Hathayoga works and Tantras which are the manuals, not
only of Hindu worship, but of its occultism. Next, Yoga
through action on the lowest centre seems characteristic of
the Tantrik system, the adepts of which are the custodians
of the practical knowledge whereby the general directions in
the books may be practically applied. The system is of a
Tantrik character also in respect of its selection of the chief
centre of consciousness. Various people have in antiquity
assigned to various parts of the body the seat of the “ soul ”
or life, such as the blood,2 the heart and the breath. General¬
ly the brain was not so regarded. The Vaidik system posits
the heart as the chief centre of Consciousness — a relic of which
notion we also still preserve in such as “ take it to heart
and to “learn by heart”. Sadhaka, which is one of the
five functions of Pitta,3 4 and which is situated in the heart.

1 A translation was, I am told, begun and not . finished by the

occultist James Pryse in Lucifer , tire old Theosophical journal, which I

have not seen.

4 Cf. the Biblical saying, “ The blood is the life ”.

4 See p. 12 of the Introduction to the third volume of my Tantrik
Texts (Prapancasara-Tantra).

4 THE SIX CENTRES AND THE SERPENT POWER

indirectly assists in the performance of cognitive functions
by keeping up the rhythmic cardiac contractions, and it has
been suggested 1 that it was perhaps this view of the heart’s
construction which predisposed Indian physiologists to hold
it to be the seat of cognition. According to the Tantras,
however, the chief centres of consciousness are to be found
in the Cakras of the cerebro-spinal system and in the upper
brain (Sahasrara), which they describe, though the heart is
also recognized as a seat of the Jivatma, or embodied spirit,
in its aspect as vital principle or Prana.3 It is for the reasons
mentioned that the first verse of the Sat-cakra-nirupana
here translated speaks of the Yoga which is to be achieved
“ according to the Tantras ” (Tantranusarema)— that is, as Kall-
carana, its Commentator, says, “following the authority of
the Tantras”.

Recently some attention has been given to the subject
in Western literature of an occult kind. Generally its authors
and others have purported to give what they understood to
be the Hindu theory of the matter, but with considerable
inaccuracies. These are not limited to works of the character
mentioned. Thus, to take but two instances of these respective
classes, we find in a well-known Sanskrit dictionary 3 that the
Cakras are defined to be “ circles or depressions (sic) of the
body for mystical or chiromantic purposes,” and their location
has in almost every particular been wrongly given. The

. Kawraja-Kunjalala-Bhisagaratna in his edition of the Susruta-
bamhita. Another explanation, however, may be given — namely, that
during man s history the importance of the various perceptive centres
has in fact varied.

2 According to some Indian views, the brain is the centre of the mind
an senses, and the heart that of life. Caraka says that the heart is the
root from which spring all other parts of the body, and is the centre of
some oi the functions or organs. According to Su^ruta, the heart is the
seat of sensations.

3 Professor Monier Williams’ Sanskrit Dictionary, sub voce “ Cakra ”.

INTRODUCTION

Muladhara is inaccurately described as being “ above the
pubis”. Nor is the Svadhisthana the umbilical region.
Anahata is not the root of the nose, but is the spinal centre
in the region of the heart; Visuddha is not “the hollow
between the frontal sinuses,” but is the spinal centre in the
region of the throat. Ajna is not the fontanelle or union of
the coronal and sagittal sutures, which are said to be the
Brahma-randhra,1 but is in the position allotted to the third
eye, or Jnana-caksu. Others, avoiding such gross errors, are
not free from lesser inaccuracies. Thus, an author who, I
am informed, had considerable knowledge of things occult,
speaks of the Susumna as a “force” which “cannot be
energised until Ida and Pingala have preceded it,” which
“ passes to the accompaniment of violent shock through each
section of the spinal marrow,” and which, on the awakening
of the sacral plexus, passes along the spinal cord and impinges
on the brain, with the result that the neophyte finds “ himself
to be an unembodied soul alone in the black abyss of empty
space, struggling against dread and terror unutterable ”. He
also writes that the “current” of Kundalini is called Nadi;
that the Susumna extends as a nerve to the Brahma-randhra;
that the Tattvas are seven in number; and other matters
which are inaccurate. The Susumna is not a “ force,” 2 and
does not pass and impinge upon anything, but is the outer of
the three Nadls, which form the conduit for the force which
is the arousing of the Devi called Kundalini, the Cosmic
Power in bodies, which force is not itself a Nadi, but passes
through the innermost, of Citrini-Nadi, which terminates at
the twelve-petalled lotus below the Sahasrara, from which
ascent is made to the Brahma-randhra. It would be easy to

1 A term which is also employed to denote the Brahma-nadi, in that
the latter is the passage whereby the Brahma-randhra in the cerebrum
is attained.

2 Except in the sense that everything is a manifestation of power.

THE SIX CENTRES AND THE SERPENT POWER

point out other mistakes in writers who have referred to the
subject. It will be more profitable if I make as correct a
statement as my knowledge admits of this mode of Yoga.
But I desire to add that some modem Indian writers have
also helped to diffuse erroneous notions about the Cakras
by describing them from what is merely a materialistic or
physiological standpoint. To do so is not merely to mis¬
represent the case, but to give it away; for physiology does
not know the Cakras as they exist in themselves — that is,
as centres of consciousness— and of the activity of Suksma-
Prana-vayu or subtle vital force; though it does deal with the
gross body which is related to them. Those who appeal to
physiology only are likely to return non-suited.

We may here notice the account of a well-known
“ Theosophical ” author 1 regarding what he calls the “ Force
centres” and the “Serpent Fire,” of which he writes that
he has had personal experience. Though its author also
refers to the Yoga-Sastra, it may perhaps exclude error if
we here point out that his account does not profess to
be a representation of the teaching of the Indian Yogis
(whose competence for their own Yoga the author some¬
what disparages), but that it is put forward as the Author’s
own original explanation (fortified, as he conceives, by certain
portions of Indian teaching) of the personal experience which
(he writes) he himself has had. This experience appears
to consist in the conscious arousing of the “ Serpent Fire,” 2
with the enhanced “ astral” and mental vision which* he

1 “ The Inner Life,” by C. W. Leadbeater, pp. 443-478, First Series.

™ VS? an£ following notes compare his and the Indian theory.

k , rf>^r . 13 Bhujangl or Serpent because at the lowest

ce“tr< JP1 “l^ap) She hes coiled ” round the Linga. “ Coiled ”=at
rest. The Cosmic Power in bodies is here at rest; when roused it is felt
as intense heat.

INTRODUCTION

believes has shown him what he tells us.1 The centres, or
Cakras, of the human body are described to be vortices of
(t etheric ” matter 2 into which rush from the " astral ” 3
world, and at right angles to the plane of the whirling disc,
the sevenfold force of the Logos bringing “ divine life ” into
the physical body. Though all these seven forces operate
on all the centres, in each of them one form of the force is
greatly predominant. These inrushing forces are alleged to
set up on the surface of the “ etheric double ” 4 secondary
forces at right angles to themselves. The primary force on
entrance into the vortex radiates again in straight lines, but
at right angles. The number of these radiations of the
primal force is said to determine the number of “ petals ” 5
(as the Hindus call them) which the “ Lotus ” or vortex
exhibits. The secondary force rushing round the vortex
produces, it is said, the appearance of the petals of a flower,
or, "perhaps more accurately, saucers or shallow vases of
wavy iridescent glass ”. In this way — that is, by the sup¬
position of an etheric vortex subject to an incoming force of
the Logos — both the “ Lotuses ” described in the Hindu
books and the number of their petals is accounted for by
the author, who substitutes for the Svadhistana centre a
six-petalled lotus at the spleen,4 and corrects the number
of petals of the lotus in the head, which he says is not a
thousand, as the books of this Yoga say, “ but exactly 960 ”.6
The “ etheric ” centre which keeps alive the physical vehicle

1 Certain Siddhis or occult powers are acquired at each centre as the
practitioner works his way upwards.

2 The petals of the lotus are Prana-Sakti manifested by Prana-vayu
or vital force. Each lotus is a centre of a different form of “ matter ”
(Bhuta) there predominant.— A. A.

3 This is a Western term. — A.A.

4 Not mentioned in the account here given. — A.A.

5 See note 2, above.

6 So little attention seems to be given to exactitude in this matter

that one of the letters is dropped in order to make 1,000 petals — that is
50 X 20. “ Thousand ” is, here, only symbolic of magnitude.— A.A,

8 THE SIX CENTRES AND THE SERPENT POWER

is said to correspond with an “astral” centre of four dimen¬
sions, but between them is a closely woven sheath or web
composed of a single compressed layer of physical atoms,
which prevents a premature opening up of communication
between the planes. There is a way, it is said, in which these
may be properly opened or developed so as to bring more
through this channel from the higher planes than ordinarily
passes thereby. Each of these “ astral ” centres has certain
functions; at the navel, a simple power of feeling; at the
spleen, “ conscious travel ” in the astral body; at the heart,
“ a power to comprehend and sympathise with the vibrations
of other astral entities ”; at the throat, power of hearing on
the astral plane; between the eyebrows, “ astral sight”; at
the “ top of the head,” perfection of all faculties of the astral
life.1 These centres are therefore said to take the place to
some extent of sense organs for the astral body. In the
first centre, “at the base of the spine,” is the “ Serpent Fire,”
or Kundalini, which exists in seven layers or seven degrees of
force.2 This is the manifestation in etheric matter, on the
physical plane, of one of the great world forces, one of the
powers of the Logos of which vitality and electricity are
examples. It is not, it is said, the same as Prana or vital¬
ity.3 The “ etheric centres ” when fully aroused by the
“Serpent Fire” bring down, it is alleged, into physical con¬
sciousness whatever may be the quality inherent in the astral
centre which corresponds to it. When vivified by the “ Ser¬
pent Fire” they become gates of connection between the

1 Certain Siddhis are said to be gained at each centre. But the top
of the head is far beyond the “ astral ” life. There Samadhi, or union
with the Supreme Consciousness, is had. — A. A.

2 Para-Sabda which is Kundalini in Her aspect as cause of all sound
has seven aspects from Kundali to Bindu — A. A.

3 Kundali is Sabda-brahman or the “ Word (Vak) ” in bodies, and
is in Her own form (Svarupa) Pure Consciousness, and is all Powers
(Sarva-Saktimayi) . Kundalini is in fact the cosmic energy in bodies
and as such the cause of all and though manifesting as, is not confined
to, any of Her products. — A. A.

INTRODUCTION

physical and “ astral ” bodies. When the astral awakening
of these centres first took place, this was not known to the
physical consciousness. But the sense body can now “ be
brought to share all these advantages by repeating that pro¬
cess of awakening with the etheric centres ”. This is done
by the arousing through will-force of the “ Serpent Fire,
which exists clothed in “ etheric matter in the physical plane,
and sleeps 1 in the corresponding etheric centre that at the
base of the spine ”, When this is done, it vivifies the higher
centres, with the effect that it brings into the physical con¬
sciousness the powers which were aroused by the develop¬
ment of their corresponding astral centres. In short, one
begins to live on the astral plane, which is not altogether
an advantage, were it not that entry into the heaven world
is said to be achieved at the close of life on this plane.2
Thus, at the second centre, one is conscious in the physical
body “ of all kinds of astral influences, vaguely feeling that
some of them are friendly and some hostile without in the
least knowing why ”. At the third centre one is enabled
to remember “ only partially ” vague astral journeys, with
sometimes half-remembrance of a blissful sensation of flying
through the air. At the fourth centre man is instinctively
aware of the joys and sorrows of others, sometimes repro¬
ducing in himself their physical aches and pains. At the
arousing of the fifth centre he hears voices “ which make all
kinds of suggestions to him”. Sometimes he hears music
« or other less pleasant sounds ”.3 * * * * 8 Full development secures

1 KunrialinT is called the Serpent (Bhujangi). She sleeps in the

Muladhara. As to what She is, see last note. She sieeps becau^ She

is at rest. Then man’s consciousness is awake to the world, Her creation,

in which She is immanent. When She awakes and Yoga is completed

man sleeps to the world and enjoys super-worldly experience. V T

a The end of Kundall-Yoga is beyond all Heaven worlds. No Yogi

seeks “ Heaven ” but union with that which is the source of aU worlds.

8 According to the text translated, die sound of the Sabda-brahman
is heard at the Anahata, or fourth centre. A.A.

10 THE SIX CENTRES AND THE SERPENT POWER

clairaudience in the “ astral ” plane. The arousing of the
sixth centre secures results which are at first of a trivial
character, such as (C half seeing landscapes and clouds of
colour,55 but subsequently amount to clairvoyance. Here
it is said there is a power of magnification by means of an
“ etheric 55 flexible tube which resembles “ the microscopic
snake on the head-dress of the Pharaohs 55 . The Power to
expand or control the eye of this “ microscopic snake 55 is
stated to be the meaning of the statement, in ancient books,
of the capacity to make oneself large or small at will.1
When the pituitary body is brought into working order, it
forms a link with the astral vehicle, and when the Fire
reaches the sixth centre, and fully vivifies it, the voice of the
“ Master 55 (which in this case means the higher Self in its
various stages) is heard.2 The awakening of the seventh
centre enables one to leave the body in full consciousness.
“ When the fire has thus passed through all these centres in
a certain order (which varies for different types of people),
the consciousness becomes continuous up to the entry into the
heaven world3 at the end of the life on the astral plane.55

There are some resemblances between this account and
the teaching of the Yoga-Sastra, with which in a general
way the author cited appears to have some acquaintance,
and which may have suggested to him some features of his
account. There are firstly seven centres, which with one
exception correspond with the Cakras described. The author
says that there are three other lower centres, but that con¬
centration on them is full of danger. What these are is not
stated. There is no centre lower, that I am aware of, than

1 There is no mention of such a “ snake The Siddhis— Anima, etc.,
do not depend on it. It is consciousness which identifies itself with the
small or the great. — A. A.

2 As the text here translated says, the Ajna is so called because here is
received the command of the Guru from above. — A.A.

3 See note 2, page 9 ante .

INTRODUCTION

the Muladhara (as the name “ root-centre ” itself implies),
and the only centre near to it which is excluded, in the above-
mentioned account, is the Apas Tattva centre, or Svadhistana.
Next there is the Force, “the Serpent Fire,” which the
Hindus call Kundalinl, in the lowest centre, the Muladhara.
Lastly, the effect of the rousing of this force, which is accom¬
plished by will power (Yoga-bala),1 is said to exalt the physical
consciousness through the ascending planes to the “ heaven
world To use the Hindu expression, the object and aim of
Sat-cakra-bheda is Yoga. This is ultimately union with the
Supreme Self or Paramatma; but it is obvious that, as the
body in its natural state is already, though unconsciously, in
Yoga, otherwise it would not exist, each conscious step
upwards is Yoga, and there are many stages of such before
complete or Kaivalya Mukti is attained. This and, indeed,
many of the preceding stages are far beyond the “ heaven
world ” of which the author speaks. Yogis are not concerned
with the “ heaven world,” but seek to surpass it; otherwise
they are not Yogis at all. What, according to this theory,
manifested force apparently does is this: it enhances the
mental and moral qualities of the self-operator as they existed
at the time of its discovery. But if this be so, such enhance¬
ment may be as little desirable as the original state. Apart
from the necessity for the possession of health and strength,
the thought, will and morality, which it is proposed to subject
to its influence must be first purified and strengthened before
they are intensified by the vivifying influence of the aroused
force. Further, as I have elsewhere pointed out,2 the Yogis
say that the piercing of the Brahma-granthi or “ knot ” 3

1 With the aid of bodily purification, certain Asanas and Mudras
(v. post).

2 See p. 137, “ Introduction to Tantra-Sastra ”.

3 There are three “ knots ” which have to be pierced or centres where
the force of Maya is particularly strong.

12 THE SIX CENTRES AND THE SERPENT POWER

sometimes involves considerable pain, physical disorder, and
even disease, as is not unlikely to follow from concentration
on such a centre as the navel (Nabhipadma).

To use Hindu terms, the Sadhaka must be competent
(Adhikari), a matter to be determined by his Guru, from
whom alone the actual method of Yoga can be learned. The
incidental dangers, however, stated by the author, go beyond
any mentioned to me by Indians themselves, who seem to be
in general unaware of the subject of “ phallic sorcery,” to
which reference is made by the author, who speaks of Schools
of (apparently Western) “Black Magic” which are said to
use Kundalini for the purpose of stimulating the sexual centre.
Another author says : 1 “ The mere dabbler in the pseudo¬
occult will only degrade his intellect with the puerilities of
psychism, become the prey of the evil influence of the phant¬
asmal world, or ruin his soul by the foul practices of phallic
sorcery — as thousands of misguided people are doing even in
this age.” Is this so ? It is possible that perverse or misguided
concentration on sexual and connected centres may have the
effect alluded to. And it may be that the Commentator
Laksmidhara alludes to this when he speaks of Uttara-Kaulas
who arouse Kundalini in the Muladhara to satisfy their desire
for world-enjoyment and do not attempt to lead Her upwards
to the Highest Centre which is the object of Yoga seeking
super-worldly bliss. Of such, a Sanskrit verse runs “ they
are the true prostitutes”. I have, however, never heard
Indians refer to this matter, probably because it does not
belong to Yoga in its ordinary sense, as also by reason of
the antecedent discipline required of those who would
undertake this Yoga, the nature of their practice, and the
aim they have in view, such a possibility does not come under
consideration. The Indian who practises this or any other

1 “ The Apocalypse Unsealed,” p. 62.

INTRODUCTION

kind of spiritual Yoga ordinarily does so not on account of a
curious interest in occultism or with a desire to gain “ astral ”
or similar experiences.1 His attitude in this as in all other
matters is essentially a religious one, based on a firm faith in
Brahman (Sthiranistha) and inspired by a desire for union
with It, which is Liberation.

What is competency for Tantra (Tantra-sastradhikara)
is described in the second chapter of the Gandharva-Tantra
as follows: The aspirant must be intelligent (Daksa) with
senses controlled (Jitendriya), abstaining from injury to all
beings (Sarva-himsa-vinirmukta), ever doing good to all
(Sarva-prani-hite ratah), pure (Suci); a believer in Veda
(Astika), whose faith and refuge is in Brahman (Brahmistah,
Brahmavadi, Brahml, Brahmaparayana), and who is a non¬
dualist (Dvaita-hina). “Such an one is competent in this
Scripture, otherwise he is no Sadhakah (Sossmin sastre-s
dhikari syat tadanyatra na sadhakah.) With such an attitude
it is possible that, as pointed out by an Indian writer
(Ch. VII post), concentration on the lower centres asso¬
ciated with the passions may, so far from rousing, quiet
them. It is quite possible, on the other hand, that another
attitude, practice, and purpose, may produce another result.
To speak, however, of concentration on the sexual centre is
itself misleading, for the Cakras are not in the gross body,
and concentration is done upon the subtle centre, with its
presiding Consciousness, even though such centres may have
ultimate relation with gross physical function. Doubtless,
also, there is a relationship and correspondence between
the Saktis of the mental and sexual centres, and the force

1 Those who do practise magic of the kind mentioned work only in
the lowest centre, have recourse to the Prayoga, which leads to Nayika-
Siddhi, whereby commerce is had with female spirits and the like. The
process in this work described is one upon the path of Liberation and has
nothing to do with sexual black magic.

14 THE SIX CENTRES AND THE SERPENT POWER

of the latter, if directed upwards, extraordinarily heightens
all mental and physical functioning.1 In fact those who are
“ centred ” know how to make all their forces converge upon
the object of their will, and train and then use all such
forces and neglect none. The experienced followers of this
method, however, as I have stated, allow that this method
is liable to be accompanied by certain inconveniences or
dangers, and it is therefore considered inadvisable except for
the fully competent (Adhikari).

There are, on the other hand, many substantial points
of difference between the account which has been sum*
marized and the theory which underlies the form of Yoga
with which this work deals. The terminology and classi¬
fication adopted by that account may be termed “ Theo-
sophical ” 2; and though it may be possible for those who
are familiar both with this and the Indian terminology to
establish points of correspondence between the two systems,
it must by no means be assumed that the connotation even
in such cases is always exactly the same. For though “ Theo-
sophical ” teaching is largely inspired by Indian ideas, the
meaning which it attributes to the Indian terms which it
employs is not always that given to these terms by Indians
themselves. This is sometimes confusing and misleading,
a result which would have been avoided had the writers of
this school adopted in all cases their own nomenclature and

Mmd, Breath and Sexual function are interconnected. The aim of
the Yogi is to carry “ his seed high >} to be Ordhva-retas as it is called.
For this purpose the Niparita-Mudras are designed.

2 \ am aware that the Theosophical Society has no official doctrine.
What I call “ Theosophical ” are the theories put forward by its leading
exponents and largely accepted by its members. I put the word in inverted
commas to denote doctrine so taught and held by this Society, with which
doctrines, Theosophy, in its general sense, is not necessarily wholly
identified. 7

INTRODUCTION

definitions.1 Though for the visualization of our conceptions
the term “ planes ” is a convenient one, and may be so
employed, the division by “ principles ” more nearly adum¬
brates the truth. It is not easy for me to correlate with
complete accuracy the Indian and Theosophical theories as
to man’s principles. It has, however, been stated 2 that the
physical body has two divisions, the “ dense ” and “ etheric ”
body; that these correspond to the Annamaya and Prana-
maya-Kosas, and that the “ astral ” body corresponds to the
Kamik or desire side of the Manomaya-Kosa or mental sheath.
Assuming for argument the alleged correspondence, then the
“etheric centres” or Cakras, according to this account,
appear to be centres of energy of the Prana-vayu or Vital
Force. The lotuses are also this and centres of the universal
consciousness. Kundalini is the static form of the creative
energy in bodies which is the source of all energies, including
Prana. According to this author’s theory, Kundalini is some
force which is distinct from Prana, understanding this term
to mean vitality or the life-principle, which on entrance into
the body shows itself in various manifestations of life which
are the minor Pranas, of which inspiration is called by the
general name of the force itself (Prana). Verses 10 and 11
say of Kundalini: “ It is She who maintains all the beings
(that is, Jiva, Jivatma) of the world by means of inspiration
and expiration.” She is thus the Prana Devata, but, as
She is (Comm., w. 10 and 11) Srsti-sthiti-layatmika, all

1 Thus, the Theosophical Sanskritist Srisa-Candra-Vasu, in his “ In¬
troduction to Yoga Philosophy,” calls the Linga-Sarlra “the ethereal
duplicate” (p. 35). According to the ordinary Indian use of that term
the Linga-Sarlra is the subtle body — that is, the Antahkarana and Indriyas
— vehicled by the Tanmatras, or according to another account, the five
Pranas. Elsewhere (p. 51) it is called the “ Astral” body, and some
statements are made as to the Cakras which are not in accordance with
the texts with which I am acquainted.

2 “ Ancient Wisdom,” p. 176, by Dr. A. Besant.

16 THE SIX CENTRES AND THE SERPENT POWER

forces therefore are in Her. She is, in fact, the Sabda-
brahman or “ Word ” in bodies. The theory discussed ap¬
pears to diverge from that of the Yogis when we consider the
nature of the Gakras and the question of their vivification.
According to the English author’s account, the Cakras are all
vortices of “ etheric matter,” apparently of the same kind and
subject to the same external influence of the inrushing seven¬
fold force of the “Logos” but differing in this, that in
each of the Gakras one or other of their sevenfold forces is
predominant. Again, if, as has been stated, the astral body
corresponds with the Manomayakosa, then the vivification
of the Cakras appears to be, according to this account, a
rousing of the Kamik side of the mental sheath. According
to the Hindu doctrine, these Gakras are differing centres of
consciousness, vitality and Tattvik energy. Each of the five
lower Gakras is the centre of energy of a gross Tattva — that
is, of that form of Tattvik activity or Tanmatra which mani¬
fests the Mahabhuta or sensible matter. The sixth is the
centre of the subtle mental Tattva, and the Sahasrara is not
called a Gakra at all. Nor, as stated, is the splenic centre
included among the six Cakras which are dealt with here.

In the Indian system the total number of the petals
corresponds with the number of the letters of the Sanskrit
Alphabet,1 and the number of the petals of any specific lotus
is determined by the disposition of the subtile “ nerves ” or
Natjls around it. These petals, further, bear subtile sound-
powers, and are fifty 1 in number, as are the letters of the
Sanskrit Alphabet.

This Sanskrit work also describes certain things which
are gained by contemplation on each of the Gakras. Some
of them are of a general character, such as long life, freedom
from desire and sin, control of the senses, knowledge, power

1 Which are sometimes given as 50 and sometimes as 51.

INTRODUCTION

definitions.1 Though for the visualization of our conceptions
the term “ planes ” is a convenient one, and may be so
employed, the division by “ principles ” more nearly adum¬
brates the truth. It is not easy for me to correlate with
complete accuracy the Indian and Theosophical theories as
to man’s principles. It has, however, been stated 2 that the
physical body has two divisions, the “ dense ” and “ etheric”
body; that these correspond to the Annamaya and Prana-
maya-Kosas, and that the “ astral ” body corresponds to the
Kamik or desire side of the Manomaya-Kosa or mental sheath.
Assuming for argument the alleged correspondence, then the
“ etheric centres ” or Cakras, according to this account,
appear to be centres of energy of the Prana-vayu or Vital
Force. The lotuses are also this and centres of the universal
consciousness. Kundalini is the static form of the creative
energy in bodies which is the source of all energies, including
Prana. According to this author’s theory, Kundalini is some
force which is distinct from Prana, understanding this term
to mean vitality or the life-principle, which on entrance into
the body shows itself in various manifestations of life which
are the minor Pranas, of which inspiration is called by the
general name of the force itself (Prana). Verses 10 and 11
say of Kundalini: “ It is She who maintains all the beings
(that is, Jiva, Jivatma) of the world by means of inspiration
and expiration.” She is thus the Prana Devata, but, as
She is (Comm., w. 10 and 11) Srsti-sthiti-layatmika, all

1 Thus, the Theosophical Sanskritist Srisa-Candra-Vasu, in his “ In¬
troduction to Yoga Philosophy,” calls the Linga-Sarira “the ethereal
duplicate” (p. 35). According to the ordinary Indian use of that term
the Linga-Sarira is the subtle body — that is, the Antahkarana and Indriyas
— vehicled by the Tanmatras, or according to another account, the five
Pranas. Elsewhere (p. 51) it is called the “Astral” body, and some
statements are made as to the Cakras which are not in accordance with
the texts with which I am acquainted.

2 “ Ancient Wisdom,” p. 176, by Dr. A. Besant.

16 THE SIX CENTRES AND THE SERPENT POWER

forces therefore are in Her. She is, in fact, the Sabda-
brahman or “ Word ” in bodies. The theory discussed ap¬
pears to diverge from that of the Yogis when we consider the
nature of the Cakras and the question of their vivification.
According to the English author’s account, the Cakras are all
vortices of “ etheric matter,” apparently of the same kind and
subject to the same external influence of the inrushing seven¬
fold force of the “Logos” but differing in this, that in
each of the Cakras one or other of their sevenfold forces is
predominant. Again, if, as has been stated, the astral body
corresponds with the Manomayakosa, then the vivification
of the Cakras appears to be, according to this account, a
rousing of the Kamik side of the mental sheath. According
to the Hindu doctrine, these Cakras are differing centres of
consciousness, vitality and Tattvik energy. Each of the five
lower Cakras is the centre of energy of a gross Tattva — that
is, of that form of Tattvik activity or Tanmatra which mani¬
fests the Mahabhuta or sensible matter. The sixth is the
centre of the subtle mental Tattva, and the Sahasrara is not
called a Cakra at all. Nor, as stated, is the splenic centre
included among the six Cakras which are dealt with here.

In the Indian system the total number of the petals
corresponds with the number of the letters of the Sanskrit
Alphabet,1 and the number of the petals of any specific lotus
is determined by the disposition of the subtile “ nerves ” or
Nadls around it. These petals, further, bear subtile sound-
powers, and are fifty1 in number, as are the letters of the
Sanskrit Alphabet.

This Sanskrit work also describes certain things which
are gained by contemplation on each of the Cakras. Some
of them are of a general character, such as long life, freedom
from desire and sin, control of the senses, knowledge, power

1 Which arc sometimes given as 50 and sometimes as 51.

INTRODUCTION

of speech and fame. Some of these and other qualities are
results common to concentration on more than one Cakra.
Others are stated in connection with the contemplation upon
one centre only. Such statements seem to be made, not
necessarily with the intention of accurately recording the
specific result, if any, which follows upon concentration upon
a particular centre, but by way of praise for increased self-
control, or. Stuti-Vada; as where it is said in v. 21 that
contemplation on the Nabhi-padma gains for the Yogi power
to destroy and create the world.

It is also said that mastery of the centres may produce
various Siddhis or powers in respect of the predominating
elements there. And this is, in fact, alleged.1 Pandit Ananta-
Krsna-Sastrl says: 2 “ We can meet with several persons every
day elbowing us in the streets or bazaars who in all sincerity
attempted to reach the highest plane of bliss, but fell victims
on the way to the illusions of the psychic world, and stopped
at one or the other of the six Cakras. They are of varying
degrees of attainment, and are seen to possess some power
which is not found even in the best intellectuals of the ordinary
run of mankind. That this school of practical psychology
was working very well in India at one time is evident from
these living instances (not to speak of the numberless treatises
on the subject) of men roaming about in all parts of the
country.” The mere rousing of the Serpent Power does not,
from the spiritual Yoga standpoint, amount to much. Nothing,
however, of real moment, from the higher Yogi’s point of
view, is achieved until the Ajna Cakra is reached. Here,
again, it is said that the Sadhaka whose Atma is nothing but a

1 See Yogatattva-Upanisad, where contemplation on the Earth centre
secures mastery over earth, etc. At the same time it points out that these
“ powers ” are obstacles to Liberation.

2 See p. 29, iC Saundarya-Lahari,” (1957), Ganesh & Go. (Madras)
Private Ltd.

18 THE SIX CENTRES AND THE SERPENT POWER

meditation on this lotus “ becomes the creator, preserver and
destroyer of the three worlds and yet, as the commentator
points out (v. 34), “ This is but the highest Pra^amsa-vada or
Stuti-vada, that is, compliment — which in Sanskrit literature
is as often void of reality as it is in our ordinary life. Though
much is here gained, it is not until the Tattvas of this centre
are also absorbed, and complete knowledge 1 of the Sahasrara
is gained, that the Yogi attains that which is both his aim and
the motive of his labour, cessation from rebirth which follows
on the control and concentration of the Citta on the Siva-
sthanam, the Abode of Bliss. It is not to be supposed that
simply because the Serpent Fire has been aroused that one
has thereby become a Yogi or achieved the end of Yoga.
There are other points of difference which the reader will
discover for himself, but into which I do not enter, as my
object in comparing the two accounts has been to establish
a general contrast between this modern account and that of
the Indian schools. I may, however, add that the differences
are not only as to details. The style of thought differs in a way
not easy shortly to describe, but which will be quickly
recognized by those who have some familiarity with the
Indian Scriptures and mode of thought. The latter is
ever disposed to interpret all processes and their results
from a subjective standpoint, though for the purposes of
Sadhana the objective aspect is not ignored. The Indian
theory is highly philosophical. Thus, to take but one
instance, whilst the Rt. Rev. Leadbeater attributes the

1 This, it is obvious, comes only after long effort, and following on
less complete experiences and results. According to Indian notions,
success (Siddhi) in Yoga may be the fruit of experiences ofmanypre-
ceding lives. Kundalinl must be gradually raised from one centre to
another until she reaches the Lotus in the cerebrum. The length of time
required varies with the individual — it may be years ordinarily or in ex¬
ceptional cases months.

INTRODUCTION

power of becoming large or small at will (Anima and Mahima
Siddhi) to a flexible tube or “ microscopic snake ” in the
forehead, the Hindu says that all powers (Siddhi) are the
attributes (AiSvarya) of the Lord Isvara, or Creative Con¬
sciousness, and that in the degree that the Jiva realizes that
consciousness 1 he shares the powers inherent in the degree of
his attainment.

That which is the general characteristic of the Indian
systems, and that which constitutes their real profundity, is
the paramount importance attached to Consciousness and its
states. It is these states which create, sustain and destroy
the worlds. Brahma, Visnu and Siva are the names for
functions of the one Universal Consciousness operating in
ourselves. And whatever be the means employed, it is the
transformation of the “ lower ” into “ higher ” states of con¬
sciousness which is the process and fruit of Yoga and the
cause of all its experiences. In this and other matters, how¬
ever, we must distinguish both practice and experience from
theory. A similar experience may possibly be gained by
various modes of practice, and an experience may be in fact
a true one, though the theory which may be given to account
for it is incorrect.

The following sections will enable the reader to pursue
the comparison for himself.

As regards practice I am told that Kundalini cannot be
roused except in the Muladhara and by the means here
indicated, though this may take place by accident when
by chance a person has hit upon the necessary positions and
conditions, but not otherwise. Thus the story is told of a

1 As this is by the Devi’s grace, She is called “ the giver of the
eight Siddhis ” (Igitvadyastasiddhida). See Tri£ati, II. 47. She gives
A&varya.

THE SIX CENTRES AND THE SERPENT POWER

man being found whose body was as cold as a corpse, though
the top of the head was slightly warm. (This is the state
in Kundalini-yoga, Samadhi.) He was massaged with ghee
(clarified butter), when the head got gradually warmer. The
warmth descended to the neck, then the whole body re¬
gained its heat with a rush. The man came to conscious¬
ness, and then told the story of his condition. He said he
had been going through some antics, imitating the posture
of a Yogi, when suddenly “ sleep ” had come over him. It
was surmised that his breath must have stopped, and that,
being in the right position and conditions, he had unwittingly
roused Kundalinl who had ascended to Her cerebral centre.
Not, however, being a Yog! he could not bring her down
again. This, further, can only be done when the Nadis
(v. post) are pure. I told the Panclit (who gave me this
story, who was learned in this Yoga, and whose brother
practised it) of the case of a European friend of mine who
was not acquainted with the Yoga processes here described,
though he had read something about Kundali in translation
of Sanskrit works, and who, nevertheless, believed he had
roused Kundali by meditative processes alone. In fact, as
he wrote me, it was useless for him as a European to go
into the minutiae of Eastern Yoga. He, however, saw the
“ nerves ” Ida and Pingala (z/. post), and the “ central fire ”
with a trembling aura of rosy light, and blue or azure light,
and a white fire which rose up into the brain and flamed
out in a winged radiance on either side of the head. Fire
was seen flashing from centre to centre with such rapidity
that he could see little of the vision, and movements of
forces were seen in the bodies of others. The radiance or
aura round Ida was seen as moonlike — that is, palest azure
— and Pingala red or rather pale rosy opalescence. Kundali
appeared in vision as of intense golden-like white fire rather
curled spirally. Taking the centres, Susumna, Ida and

INTRODUCTION

Pingala, to be symbolized by the Caduceus of Mercury,1 the
little ball at the top of the rod was identified with the Sahas-
rara or pineal gland,2 and the wings as the flaming of auras
on each side of the centre when the fire strikes it. One night,
being abnormally free from the infection of bodily desires,
he felt the serpent uncoil, and it ran up, and he was “ in
a fountain of fire,” and felt, as he said, “ the flames spread¬
ing wingwise about my head and there was a musical clash¬
ing as of cymbals, whilst some of these flames, like ema¬
nations, seemed to expand and meet like gathered wings over
my head. I felt a rocking motion. I really felt frightened,
as the Power seemed something which could consume me.”
My friend wrote me that in his agitation he forgot to fix his
mind on the Supreme, and so missed a divine adventure.
Perhaps it was on this account that he said he did not regard
the awakening of this power as a very high spiritual ex¬
perience or on a level with other states of consciousness he
experienced. The experience, however, convinced him that
there was a real science and magic in the Indian books which
treat of occult physiology.

The Pandit’s observations on this experience were as
follows: If the breath is stopped and the mind is carried
downwards, heat is felt. It is possible to “ see ” Kundalin!
with the mental eye, and in this way to experience Her with¬
out actually arousing Her and bringing Her up, which can
only be effected by the Yoga methods prescribed. Kundalini
may have thus been seen as Light in the basal centre (Mula-
dhara). It was the mind (Buddhi) {v. post) which perceived
Her, but as the experiencer had not been taught the practice

1 In which the rod is the central channel (Susumna), which is inter¬
laced by the Ida and Pingala sympathetics, the points of section being
at the centres. The two wings at the top are the two lobes or petals of
the Ajiia-Cakra.

* Here I differ. The Sahasrara is at the top of the skull or upper
brain. The pineal gland is much lower in the region of Ajiia-Cakra.

22 THE SIX CENTRES AND THE SERPENT POWER

he got confused. There is one simple test whether the Sakti
is actually aroused. When she is aroused intense heat is
felt at that spot but when she leaves a particular centre
the part so left becomes as cold and apparendy lifeless as a
corpse. The progress upwards may thus be externally veri¬
fied by others. When the Sakti (Power) has reached the
upper brain (Sahasrara) the whole body is cold and corpse¬
like; except the top of the skull, where some warmth is felt,
this being the place where the static and kinetic aspects of
Consciousness unite.

The present work is issued, not with the object of estab¬
lishing the truth or expediency of the principles and methods
of this form of Yoga, a matter which each will determine
for himself, but as a first endeavour to supply, more parti¬
cularly for those interested in occultism and mysticism, a
fuller, more accurate and rational presentation of the
subject.

An understanding of the recondite matters in the treatise
here translated is, however, only possible if we first shortly
summarize some of the philosophical and religious doctrines
which underlie this work and a knowledge of which in his
reader is assumed by its author.

The following sections, therefore, of this Introduction
will deal firstly with the concepts of Consciousness1 and
of the unconscious, as Mind, Matter and Life and with their
association in the embodied Spirit or Jivatma. Nextiy the
kinetic aspect of Spirit, or Sakti, is considered; its creative
ideation and manifestation in the evolved Macrocosm and in
the human body or Microcosm (Ksudra-brahmanda) , which
is a replica on a small scale of the greater world. For as is
said in the Visvasara-T antra, “ What is here is elsewhere.

1 For the meaning of this term as here used, see my “ Sakti and
Sakta ”, “ The World As Power " and “ Mahamaya ”.

INTRODUCTION

What is not here is nowhere” (Yad ihasti tad anyatra
yannehasti na tat kvacit). After an account of the “ Word ”
and the letters of speech, I conclude with the method of in¬
volution or Yoga. The latter will not be understood unless
the subject of the preceding sections has been mastered.

It is necessary to explain and understand the theory of
world-evolution even in the practical matters with which
this work is concerned. For as the Commentator says in
v. 39, when dealing with the practice of Yoga, the rule is
that things dissolve into that from which they originate, and
the Yoga process here described is such dissolution (Laya).
This return or dissolution process (Nivrtti) in Yoga will
not be understood unless the forward or creative (Pravrtti)
process is understood. Similar considerations apply to other
matters here dealt with.

So also will a short analysis of the Sakta doctrine of
Power be of value.

All that is manifest is Power (Sakti) as Mind, Life and
Matter. Power implies a Power-Holder (Saktiman). There
is no Power-Holder without Power, or Power without Power-
Holder. The Power-Holder is Siva. Power is Sakti, the
Great Mother of the Universe. There is no Siva with¬
out Sakti, or Sakti without Siva. The two as they are
in themselves are one. They are each Being, Conscious¬
ness and Bliss. These three terms are chosen to denote
ultimate Reality, because Being or £ Is-ness ’, as distinguished
from particular forms of Being, cannot be thought away.
‘ To be ’ again is “ to be conscious ” and lastly perfect
Being-Consciousness is the Whole, and unlimited uncon¬
strained Being is Bliss. These three terms stand for the
ultimate creative Reality as it is in itself. By the imposition
upon these terms of Name (Nama) and Form (Rupa) or
Mind and Matter, we have the limited Being-Consciousness
and Bliss which is the Universe.

24 THE SIX CENTRES AND THE SERPENT POWER

What then of Power when there is no Universe? It is
then Power to Be, to self-conserve and resist change. In
evolution it is Power to become and to change, and in its
manifestation as forms it is as material cause, the changeful
Becoming of Worlds. Becoming does not = God, for it is finite
form and He is the formless infinite. But the essence of these
forms is infinite Power which = infinite Power-Holder. It is
He who puts forth Power and creates the Universe.

Rest implies Activity, and Activity implies Rest. Behind
all activity there is a static background. Siva represents the
static aspect of Reality and Sakti the moving aspect. The
two, as they are in themselves, are one.1 All is Real, both
Changeless and Changeful. Maya is not in this system
“ illusion ”, but is in the concise words of the Sakta Sadhaka
Kamalakanta ‘ the Form of the Formless ’ (Sunyasya akara iti
Maya). The world is its form and these forms are there¬
fore Real.

Man is then as to his essence the static Power-Holder, or
Siva who is pure Consciousness; and, as Mind and Body, he
is the manifestation of Siva’s Power, or Sakti or Mother.
He is thus Siva-Sakti. He is as he stands an expression of
Power. The object of Sadhana or Worship and Yoga is to
raise this Power to its perfect expression, which is perfect in
the sense of unlimited experience. One mode of so doing is
the Yoga here described, whereby man exchanges his limited
or worldly experience for that which is the unlimited Whole
(Purna) or Perfect Bliss.

1 See as to Power, Chhand. Up., 6-2-1 ; 6-3-4; 6-8-6; 7-26-1 ; 6-2-3.
Taitt. Up. Sveta. Up., 1-3: 6-8. Rgveaa S., 10-129-2; 10-129-5. Taitt. Br.,
3-8; 17-3. Yajurveda, 7-3-14-1. Mund. Up., 1-9. Kurma-Purana, 1-12-28.

BODILESS CONSCIOUSNESS

The bases of this Yoga are of a highly metaphysical and
scientific character. For its understanding there is required
a full acquaintance with Indian philosophy, religious doctrine,
and ritual in general, and in particular with that presentment
of these three matters which is given in the Sakta and
Monistic (Advaita) 1 Saiva-Tantras. It would need more
than a bulky volume to describe and explain in any detail
the nature and meaning of this Yoga, and the bases on which
it rests. I must, therefore, assume in the reader either this
general knowledge or a desire to acquire it, and confine
myself to such an exposition of general principles and leading
facts as will supply the key by which the doors leading to a
theoretical knowledge of the subject may be opened by those
desirous of passing through and beyond them, and as will
thus facilitate the understanding of the difficult texts here
translated. For on the practical side I can merely reproduce
the directions given in the books together with such explana¬
tions of them as I have received orally. Those who wish to
go farther, and to put into actual process this Yoga, must first
satisfy themselves of the value and suitability of this Yoga and
then learn directly of a Gurti who has himself been through
it (Siddha). His experience alone will say whether the
aspirant is capable of success. It is said that of those who

1 As to the Advaita of Sakta-Tantra, see “ Sakti and Sakta.”

THE SIX CENTRES AND THE SERPENT POWER

attempt it, one out of a thousand may have success. If the
latter enters upon the path, the Guru alone can save him from
attendant risks, moulding and guiding the practice as he will
according to the particular capacities and needs of his disciple.
Whilst, therefore, on this heading it is possible to explain
some general principles, their application is dependent on the
circumstances of each particular case.

The ultimate or irreducible reality is ‘ Spirit ’ in the
sense of Pure Consciousness (Cit, Samvit) from out of which
as and by its Power (Sakti), Mind and Matter proceed.
Spirit 1 is one. There are no degrees or differences in Spirit.
The Spirit which is in man is the one Spirit which is in
everything and which, as the object of worship, is the Lord
(Isvara) or God. Mind and Matter are many and of many
degrees and qualities. Atma or Spirit as such is the Whole
(Purna) without section (Akhanda). Mind and Matter are
parts in that Whole. They are the not-whole (Apurna) and
are the section (Khanda). Spirit is infinite (Aparicchinna)
and formless (Arupa). Mind and Matter are finite (Paric-
chinna) and with form (Rupa). Atma is unchanged and
inactive. Its Power (Sakti) is active and changes in the form
of Mind and Matter. Pure Consciousness is Cit or Samvit.
Matter as such is the unconscious. And Mind too is uncon¬
scious according to Vedanta. For all that is not the conscious
self is the unconscious object: This does not mean that it
is unconscious in itself. On the contrary all is essentially
consciousness, but that it is unconscious because it is the
object of the conscious self. For mind limits Consciousness
so as to enable man to have finite experience. There is
no Mind without consciousness as its background, though

1 Spirit is Atma which manifests as the Self. Its vehicles are Mind
or Antahkarana working with Manas and the Senses or Indryas, and
Matter, namely, the five kinds of Bhuta or sensible matter.

BODILESS CONSCIOUSNESS

supreme Consciousness is Mindless (Amanah). Where there
is no mind (Amanah), there is no limitation. Consciousness
remaining in one aspect unchanged changes in its other aspect
as active Power which manifests as Mind and Body. Man
then is Pure Consciousness (Cit) vehicled by its Power as

Mind and Body.

In Theology this Pure Consciousness is Siva, and His
Power (Sakti) who as She is in Her formless self is one with
Him. She is the great Devi, the Mother of the Universe who
as the Life-Force resides in man’s body in its lowest centre
at the base of the spine just as Siva is realized in the highest
brain centre, the cerebrum or Sahasrara-Padma. Completed
Yoga is the Union of Her and Him in the body of the
Sadhaka. This is Laya or dissolution, the reverse of Srsti or
involution of Spirit in Mind and Matter.

Some worship predominantly the masculine or right
side of the conjoint male and female figure (Ardhanarisvara).
Some, the Saktas, predominantly worship the left, and call
Her Mother, for She is the Great Mother (Magna Mater),
the MahadevI who conceives, bears, and nourishes the uni¬

verse sprung from Her womb (Yoni). This is so because
She is the active aspect1 of Consciousness, imagining
(Srsti-kalpana)2 the world to be, according to the impressions

i The quiescent Siva-aspect is by its definition inert. It is because
of this that the Devi is in the Tantras symbolically represented as being
above the body of Siva, who lies under Her like a corpse (Sava). As
the Kubjika-Tantra, Ch. I, states, it is not Brahma, Visnu and Rudra,
who create, maintain and destroy, but their Saktis, Brahman!, Vai§pavi,
Rudrani. See Prana-tosinI, 9. Activity is the nature of Prakrti (Samkhya-
Pravacana Sutra, III. 66). For the same reason the female form is
represented in sexual union as being above (Viparita) the male. When
the Dev! stands above Siva, the symbolism also denotes (particularly in
the case of Kali) the liberating aspect of the Mother. See “ Principles of

2 The world is called an imagination (Kalpana), for it is creative
ideation on the recalled memory of the past universe. As the Yogini-
hrdaya-Tantra says, “ The picture of the world is designed by her own
will ” (Sveccha-visvamayollekha-khachitam), “seeing which Bhagavan
was very pleased.”

THE SIX CENTRES AND THE SERPENT POWER

(Samskara) derived from enjoyment and suffering in former
worlds. It is held natural to worship Her as Mother. The
first Mantra into which all men are initiated is the word
Ma (Mother). It is their first word and generally their
last. The father is a mere helper (Sahakari-matra) of the
Mother.1 2 The whole world of the five elements also springs
from the Active Consciousness or Sakti, and is Her mani¬
festation (Purna-vikasa). Therefore men worship the Mother,8
than whom is none more tender,3 saluting Her smiling beauty
as the rosy Tripurasundari, the source of the universe, and
Her awe-inspiring grandeur as Kali, who takes it back into
Herself. Here we are concerned with Yoga which is the
realization of the union of the Mother and Lord aspects in
that state of consciousness which is the Absolute.

Veda says: “All this (that is, the manifold world) is
(the one) Brahman” (Sarvam khalvidaih Brahma).4 5 How
the many can be the one 6 * is variously explained by the dif¬
ferent schools. The interpretation here given is that contained

1 The Supreme Father gives His illumination (Prakaia). She, the
Vimarfa-iakti, produces, but not alone. (Vimarfa-hikti praka&Uatmana
paramasivena samarasya-visvam sijati na tu kevala — Yogini-hrdaya-
Tantra).

2 In Matr-bhava, according to the Sanskrit term. Philosophically
also this is sound, for all that man knows (outside ecstasy of Samadhi)
is the Mother in Her form as the world. The Supreme Sakti, who is not
different from Siva (Parasakti-£vahbinna), is embodied in every order of
thing (Sarva-krama-6aririni — Yoginl-hrdaya-Tantra) .

* It is said that “ there is nothing more tender than Prakrti,” who
serves Purusa in every way in His enjoyment, finally giving Mukti or
Liberation by retiring from Him when He no longer serves Her.

4 This, as the Mahanirvana-Tantra says (VII. 98), is the end and
aim of Tantrik Kulacara, the realization of which saying the Prapafica-
sara-Tantra calls the fifth or supreme State (Ch. XIX, Prapancasara-
Tantra).

5 Thus it is said of Devi that She is in the form of one and many

(Ekanekaksarakrtih). Ekam=ekam ajnanam or Maya. Anekani=the

several Ajfianas — that is, Avidya. She is both as Upadhi of I$vara and

Jiva (Trisati, II. 23).

BODILESS CONSCIOUSNESS

in the Sakta-Tantras or Agamas. In the first place, what is
the one Reality which appears as many ? What is the nature
of Brahman as it is in itself (Svarupa) ? The answer is Sat-
Cit-Ananda — that is, Being-Consciousness-Bliss. Consciousness
or feeling, as such (Cit or Samvit), is identical with Being as
such. Though in ordinary experience the two are essentially
bound up together, they still diverge or seem to diverge from
each other. Man by his constitution inveterately believes in
an objective existence beyond and independent of himself.
And there is such objectivity as long as, being embodied
Spirit (Jivatma), his consciousness is veiled or contracted 1 by
Maya. But in the ultimate basis of experience, which is the
Supreme Spirit (Paramatma), the divergence has gone, for in
it lie, in undifferentiated mass, experiencer, experience, and
the experienced. When, however, we speak of Cit as Feeling-
Consciousness we must remember that what we know and
observe as such is only a limited changing manifestation of
Cit, which is in itself the infinite changeless principle, which
is the background of all experience. This Being-Consciousness
is absolute Bliss (Ananda), which is defined as “ resting in the
self” (Svarupa-visranti). It is Bliss because, being the
infinite All (PurnaJ, it can be in want of nothing. This
blissful consciousness is the ultimate or irreducible nature or
Svarupa or own form of the one Reality which is both the
Whole as the irreducible Real and Part as the reducible Real.
Svarupa is the nature of anything as it is in itself, as distin¬
guished from what it may appear to be. Supreme Conscious¬
ness is the Supreme Siva-Sakti (Para&va Parasakti) which never
changes, but eternally endures the same throughout all change
effected in its creative aspect as Siva-Sakti. All manifestation

1 Samkoca. Fullness or wholeness is “ veiled ” in order that the part
or particular may be experienced.

THE SIX CENTRES AND THE SERPENT POWER

is associated with apparent unconsciousness. The mind is
evidently not a pure, but a limited consciousness. What
limits it must be something either in itself unconscious or, if
conscious, capable of producing the appearance of conscious¬
ness.1 In the phenomenal world there is nothing absolutely
conscious nor absolutely unconscious. Consciousness and
unconsciousness are always intermingled. Some things, how¬
ever, appear to be more conscious, and some more unconscious
than others. This is due to the fact that Cit, which is never
absent in anything, yet manifests itself in various ways and
degrees. The degree of this manifestation is determined by
the nature and development of the mind and body in which
it is enshrined. Spirit remains the same; the mind and body
change. The manifestation of consciousness is more or less
limited as ascent is made from the mineral to man. In the
mineral world Cit manifests as the lowest form of sentiency
evidenced by reflex response to stimuli, and that physical
consciousness which is called in the West atomic memory.
The sentiency of plants is more developed, though it is, as
Cakrapani says in the Bhanumatl, a dormant consciousness.
This is further manifested in those micro-organisms which
are intermediate stages between the vegetable and animal
worlds, and have a psychic life of their own. In the
animal world consciousness becomes more centralized and
complex, reaching its fullest development in man, who
possesses all the psychic functions such as cognition, percep¬
tion, feeling and will. Behind all these particular changing
forms of sentiency or consciousness is the one formless,
changeless Git as it is in itself (Svarupa), that is, as
distinguished from the particular forms of its manifestation.

1 The alternative is given
and Sakti-vada.

to meet the differing views of Maya-vada

BODILESS CONSCIOUSNESS

As Cit throughout all these stages of life remains the
same it is not in itself really developed. The appearance of
development is due to the fact that it is now more and now
less veiled or contracted by Mind and Matter. It is this
veiling by the power of Consciousness (Sakti) which creates
the world. What is it, then, which veils consciousness and
thus produces world-experience?

The answer is Power or Sakti as Maya. Maya- Sakti
is that which seemingly makes the Whole (Purna) into the
not whole (Apurna), the infinite into the finite, the formless
into forms and the like. It is a power which thus cuts down,
veils and negates. Negates what? Perfect consciousness.
Is Sakti in itself the same as or different from Siva or Cit?
It must be the same, for otherwise all could not be one
Brahman. But if it is the same it must be also Git or
Consciousness. Therefore it is Saccidanandamayl 1 and
Cidrupini.2

And yet there is, at least in appearance, some distinction.
Sakti, which comes from the root Sak, “ to have power,”
“to be able,” means power. As She is one with Siva as
Power-holder (Saktiman), She as such Power is the power
of Siva or Consciousness. There is no difference between
Siva as the possessor of power (Saktiman) and Power as
It is in Itself. The power of Consciousness is Consciousness
in its active aspect. Whilst, therefore, both Siva and Sakti
are Consciousness, the former is the changeless static aspect
of Consciousness, and Sakti is the kinetic, active aspect of
the same Consciousness. The particular power whereby the

1 That is, its substance is Sat, Git, Ananda. The suffixes May!
and RupinI indicate a subtle distinction — namely, that She is in Her¬
self, Git, and yet by appearance the effect of the Power, something
different from it.

2 In the form or nature of Cit. As the Kubjika Tantra says, the
Parama-Kala is both Cit (Cidrupa) and Nada (Nadarupa).

32 THE SIX CENTRES AND THE SERPENT POWER

dualistic world is brought into being is Maya-Sakti, which is
both a veiling (Avarana) and projecting (Viksepa) Sakti.
Consciousness veils itself to itself, and projects from the store
of its previous experiences (Samskara) the notion of a world
in which it suffers and enjoys. The universe is thus the
creative imagination (Srsti-kalpana, as it is called) of the
Supreme World-thinker (Isvara). Maya is that power by
which things are “ measured ” — that is, formed and made
known (Miyate anaya iti maya). It is the sense of difference
(Bhedabuddhi), or that which makes man see the world, and
all things and persons therein, as different from himself, when
in essence he and they are the one Self. It is that which
establishes a dichotomy in what would otherwise be a unitary
experience, and is the cause of the dualism inherent in all
phenomenal experience. Sakti as action veils consciousness
by negating in various degrees Herself as Consciousness.

Before the manifestation of the universe, infinite Being-
Consciousness-Bliss alone was — that is, Siva-Sakti as Cit and
Cidrupin! respectively.1

This is the Experience-whole (Purna) in which as the
Upanisad says, “The Self knows and loves the Self.”
It is this Love which is Bliss or “ resting in the self,” for,
as it is elsewhere said, “ Supreme love is bliss ” (Nirati-
saya-premaspadatvam anandatvam). This is Parasiva, who
in the scheme of the Thirty-six Tattvas,2 is known as

1 Aham prakrti-rupa cet cidananda-parayana (Kulachudamani-
Nigama, Ch. I, w. 16-24).

2 Raghava-Bhatta says: Ya anadirupa caitanyadhyasena mahapra-
laye suksma sthita (Comm, on Sarada-Tilaka, Ch. I).

See as to the Kashmir School, and its Philosophy of the Tattvas
J. C. Chatterji’s work on “ Kashmir Saivism ”.

This is Paramaiiva, or Nirguna (attributeless), or Niskala (devoid
of manifested Sakti) Siva or Parabrahman, as contrasted with Saguna
(with attribute), or Sakala (with parts or Sakti), Siva, or Sabda-brahman
(Brahman as the source of “ sound,” v. post).

BODILESS CONSCIOUSNESS

Para-samvit. This Monism posits a dual aspect of the single
Consciousness — one the transcendental changeless aspect
(Para-sariivit), and the other the creative changing aspect,
which is called Siva-Sakti-Tattva. In Para-samvit the “ I ”
(Aham) and the “This” (Idam), or universe of objects,
are indistinguishably mingled in the supreme unitary ex¬
perience.1

In Siva-Sakti-Tattva, Sakti, which is the negative aspect
of the former, Her function being negation (Nisedha-vyapara-
rupa Saktih) , negates Herself as the object of experience,
leaving the Siva consciousness as a mere “ I,” “ not looking
towards another” (Ananyonmukhah aharii-pratyayah). This
is a state of mere subjective illumination (Prakasa-matra)2
to which Sakti, who is called Vimarsa 3 again presents Herself,
but now with a distinction of “ I ” and “ This ” as yet held
together as part of one self. At this point, the first incipient
stage of dualism, there is the first transformation of conscious¬
ness, known as Sadasiva or Sadakhya-Tattva, which is
followed by the second or Ishvara Tattva, and then by the
third or Suddha-vidya-Tattva. In the first emphasis is laid
on the “ This ”, in the second on the “ I,” and in the third
on both equally. Then Maya severs the united consciousness
so that the object is seen as other than the self and then as
split up into the multitudinous objects of the universe.

1 As the Yoginihrdaya-Tantra says: The Para Dev! is Prakaia- vimaria-
samarasyarupini. This is the Nirvikalpajnana state in which there is no
distinction of “ This ” and “ That ”, of “ I ” and “ This ” In Vikalpa-
jnana there is subject and object.

2 Paramaiiva has two aspects — Prakaia and Vimarsa, or Kameivara
and Kameivari the Paralinga. Prakaia =asphutasphut!kar a, or mani¬
festation of what is not manifest.

8 This word comes from the root mrish= to touch, to affect, to cogitate.
It is that which is pounded or handled by thought, that is, object of
reflective thought. Pradhana and Prakrti also involve the meaning
“ placing in front ” ; that which is so placed is object. All three terms
denote die principle of objectivity.

34 THE SIX CENTRES AND THE SERPENT POWER

In the Mantra side of the Tantra-Sastra, dealing with
Mantra and its origin, these two Tattvas emanating from
Sakti are from the sound side known as Nada and Bindu.
Para&va and Parasakti are motionless (Nih-spanda) and
soundless (Nih-sabda).

Nada is the first produced movement in the ideating
cosmic consciousness leading up to the Sound-Brahman
(Sabda-brahman), whence all ideas, the language in which
they are expressed (Sabda), and the objects (Artha) which
they denote, are derived.

Bindu literally means a point and the dot (Anusvara),
which denotes1 in Sanskrit the nasal breathing (°). It is
placed in the Candra-bindu nasal breathing above Nada (°).
In its technical Mantra sense it denotes that state of active
Consciousness or Sakti in which the “ I ” or illuminating
aspect of Consciousness identifies itself with the total “ This ”.2
It subjectifies the “ This,” thereby becoming a point
(Bindu) of consciousness with it. When Consciousness
apprehends an object as different from Itself, It sees that
object as extended in space. But when that object is com¬
pletely subjectified, it is experienced as an unextended point.
This is the universe-experience of the Lord-experiencer as
Bindu.3

Where does the Universe go at dissolution? It is with¬
drawn into that Sakti which projected it. It collapses, so to
speak, into a mathematical point without any magnitude

1 Lit. What goes (anu) with vowel sound (Svara or Svara).

2 For until the operation of Maya at a later stage the “ This ” is
still experienced as part of the “ I ”. Therefore there is no manifestation
or dualism.

3 For the same reason Sakti is then said to be Ghanibhuta, which is
literally massive or condensed. It is that state of gathered-up power
which immediately precedes the burgeoning forth (Sphurana) of the
universe.

BODILESS CONSCIOUSNESS

whatever.1 This is the Siva-bindu, which again is withdrawn
into the Siva-Sakti-T attva which produced it. It is conceived
that round the Siva-Bindu there is coiled Sakti, just as in the
earth centre called Muladhara-Cakra in the human body a
serpent clings round the self-produced Phallus (Svayambhu-
linga). This coiled Sakti may be conceived as a mathemati¬
cal line, also without magnitude, which, being everywhere
in contact with the point round which it is coiled, is com¬
pressed together with it, and forms therefore also one and the
same point. There is one indivisible unity of dual aspect
which is figured also in the Tantras2 as a grain of gram
(Canaka), which has two seeds so closely joined as to look as
one surrounded by an outer sheath.3

To revert to the former simile, the Sakti coiled round
Siva, making one point (Bindu) with it, is Kundalini Sakti.
This word comes from the word Kundala or “ a coil,” “ a
bangle ”. She is spoken of as coiled; because She is likened
to a serpent (Bhujangl), which, when resting and sleeping,
lies coiled; and because the nature of Her power is spiraline,
manifesting itself as such in the worlds — the spheroids or
“eggs of Brahma” (Brahmanda), and in their circular or
revolving orbits and in other ways. Thus the Tantras speak
of the development of the straight line, (Riju-rekha) from
the point which, when it has gone its length as a point, is
turned (Vakra-rekha amkushakara) by the force of the
spiraline sack of Maya in which it works so as to form a

1 The imagery, like all of its kind, is necessarily imperfect; for such
a point, though it has no magnitude, is assumed to have a position.
Here there is none, or we are in spacelessness.

2 See the Commentary, post.

8 The two seeds are Siva and Sakti, and the sheath is Maya. When
they come apart there is “creation”. Again the imagery is faulty in
that there are two seeds, whereas Siva and Sakti are the One with
dual aspect.

THE SIX CENTRES AND THE SERPENT POWER

figure of two dimensions, which again is turned upon itself,
ascending as a straight line into the plane of the third
dimension, thus forming the triangular or pyramidal figure
called Srngataka.1 In other words, this Kundall-Sakti is that
which, when it moves to manifest itself, appears as the uni¬
verse. To say that it is “ coiled ” is to say that it is at rest
— that is, in the form of static potential energy. This Sakti
coiled round the Supreme Siva is called Maha-kundal! (“ The
great coiled power ”), to distinguish it from the same power
which exists in individual bodies, and which is called Kunda-
lini.2 It is with and through the last power that this Yoga
is effected. When it is accomplished the individual Sakti
(Kundall) is united with the great cosmic Sakti (Maha-
Kundall), and She with Siva, with whom She is essentially
one. Kundalinl is an aspect of the eternal Brahman (Brahma-
rupa Sanatanl), and is both attributeless and with attribute
(Nirguna and Saguna). In Her Nirguna aspect She is pure
Consciousness (Caitanya-rupin!) and Bliss itself (Ananda-
rupinl, and in creation, Brahmananda-prakaSinI) . As Saguna
She it is by whose power all creatures are displayed (Sarva-
bhuta-prakasini.3 Kundali-Sakti in individual bodies is
power at rest , or the static centre round which every form of
existence as moving power revolves. In the universe there is
always in and behind every form of activity a static back¬
ground. The one Consciousness is polarized into static (Siva)
and kinetic (Sakti) aspects for the purpose of “ creation ”.
This Yoga is the resolution of this duality into unity again.

1 The shape of the Singara, water-nut, which grows freely in the
lakes of Kashmir. Here I may observe that Yantras, though drawn on
the flat, must be conceived of in the solid mass. The flat drawing is a
mere suggestion of the three-dimensional figure which the Yantra is.

* Because She is thus bent, the Devi is called Kubjika (hunchback).

3 Kubjika-Tantra, Ch. I, Prana-tosini, p. 8.

BODILESS CONSCIOUSNESS

The Indian Scriptures say, in the words of Herbert
Spencer in his "First Principles”, that the universe is an
unfoldment (Srsti) from the homogeneous (Mula-prakrti)
to the heterogeneous (Vikrti), and back to the homogeneous
again (Pralaya or Dissolution). There are thus alternate
states of evolution and dissolution, manifestation taking place
after a period of rest. So also Professor Huxley, in his “Evolu¬
tion and Ethics,” speaks of the manifestation of cosmic energy
(Maya-Sakti) alternating between phases of potentiality
(Pralaya) and phases of explication (Srsti). “It may be,”
he says, “ as Kant suggests, every cosmic magma predestined
to evolve into a new world has been the no less predestined
end of a vanished predecessor.” This the Indian Sastra
affirms in its doctrine that there is no such thing as an
absolutely first creation, the present universe being but
one of a series of worlds which are past and are yet
to be.

At the time of Dissolution (Pralaya) there is in Con¬
sciousness as Maha-kundali, though undistinguishable from
its general mass, the potentiality or seed of the universe to
be. Maya, as the world, potentially exists as Maha-kundali,
who is Herself one with Consciousness or Siva. This Maya
contains, and is in fact constituted by, the collective Sams-
kara or Vasana — that is, the mental impressions and tendencies
produced by Karma accomplished in previously existing
worlds. These constitute the mass of the potential ignorance
(Avidya) by which Consciousness veils itself. They were
produced by desire for worldly enjoyment, and themselves
produce such desire. The worlds exist because they, in their
totality, will to exist. Each individual exists because his will
desires worldly life. This seed is therefore the collective or
cosmic will towards manifested life — that is the life of form
and enjoyment. At the end of the period of rest, which is
Dissolution, this seed ripens into Consciousness. Consciousness

38 THE SIX CENTRES AND THE SERPENT POWER

has thus a twin aspect; its liberation (Mukti) or formless
aspect, in which it is as mere Consciousness-Bliss; and a
universe or form aspect, in which it becomes the world of
enjoyment (Bhukti). One of the cardinal principles of the
Sakta-Tantra is to secure by its Sadhana both Liberation
(Mukti) and Enjoyment (Bhukti).1 This is possible by the
identification of the self when in enjoyment with the soul of
the world. When this seed ripens, Siva is said to put forth
His Sakti. As this Sakti is Himself, it is He in His Siva-Sakti
aspect who comes forth (Prasarati) and endows Himself with
all the forms of worldly life. In the pure, perfect, formless
Consciousness there springs up the desire to manifest in the
world of forms — the desire for enjoyment of and as form.
This takes place as a limited stress in the unlimited un¬
moving surface of pure Consciousness, which is Niskala-
Siva, but without affecting the latter. There is thus
change in changelessness and changelessness in change. Siva
in His transcendent aspect does not change but Siva
(Sakala) in His immanent aspect as Sakti does. As creative
will arises, Sakti thrills as Nada,2 and assumes the form
of Bindu, which is I$vara-Tattva, whence all the worlds
derive. It is for their creation that Kundali uncoils. When
Karma ripens, the Devi, in the words of the Nigama,3 “ be¬
comes desirous of creation, and covers Herself with Her

1 Bhogena moksarifapnoti bhogena kulasadhanam

Tasmad yatnad bhogayukto bhaved vTravarah sudhih.

(Kularnava-Samhita, v. 219)

“By world-experience (Bhoga Bhukti) he gains Liberation or World
experience is the means for the attainment of Kuia. Therefore, the wise
and good Vlra should carefully be united with world-experience/ *

2 Literally “ sound, ” that initial activity which is the first source of the
subsequently manifested Sabda (sound) which is the Word to which
corresponds the Artha or Object.

3 “Kulacudamani”, Gh. I, w. 16-24.

BODILESS CONSCIOUSNESS

own Maya”. Again, the “Devi, joyful in the mad delight
of Her union with the Supreme Akula,1 becomes VikarinI”2
— that is, the Vikaras or Tattvas of Mind and Matter, which
constitute the universe, appear.

The Sastras have dealt with the stages of creation in
great detail both from the subjective and objective view¬
points as changes in the limited consciousness or as movement
(Spanda), form, and “sound” (Sabda). Both Saivas and
Saktas equally accept the Thirty-Six categories or Tattvas,
the Kalas, the Saktis Unman! and the rest in the Tattvas,
the Sadadhva, the Mantra concepts of Nada, Bindu, Kama-
kala, and so forth.3 Authors of the Northern Saiva School,
of which a leading Sastra is the Malinivijaya-Tantra, have
described with great profundity these Tattvas. General con¬
clusions only are, however, here summarized. These thirty-six
Tattvas are in the Tantras divided into three groups, called
Atma, Vidya and Siva Tattvas. The first group includes all
the Tattvas, from the lowest Prthivi (“earth”) to Prakrti,
which are known as the impure categories ( Aiuddha-T attva) ;
the second includes Maya, the Kancukas,4 and Purusa, called
the pure-impure categories (Suddha-a4uddha-Tattva) ; and

1 Akula is a Tantrik name for Siva, Sakti being called Kula, which
is Matr, Mana, Meya. In the Yogim-hrdaya-Tantra it is said (Ch. I) :
Kulam meya-mana-matr-laksanam, kaulastatsamastih. These three are:
Knower, Knowing, Known, for that is Consciousness as Sakti.

2 “ Kulacudamani”, Ch. I, vv. 16-24.

3 See as to these terms the author’s “ Garland of Letters”.

4 Forms of Sakti whereby the natural perfections of Conscious¬
ness are limited. Thus from all-knowing it becomes little-knowing;
from being almighty, it becomes a little-doer, etc. See “ Garland of
Letters

The term Samkoca (contraction) expresses the same idea. The
Devi is Sarhkucadrupa through Matr, Mana, and Meya, and therefore so
also is Siva as Jiva (tatha sivopi samkucadrupah) . — Yogim-hrdaya-
Tantra.

40 THE SIX CENTRES AND THE SERPENT POWER

the third includes the five highest Tattvas called the pure
Tattvas (Suddha-Tattva), from Siva-Tattva to Suddha-vidya.
As already stated, the supreme changeless state (Para-samvit)1
is the unitary experience in which the “I” and “This”
coalesce in unity.

In the kinetic or &akti aspect, as presented by the pure
categories, experience recognizes an “I” and “This,” but
the latter is regarded, not as something opposed to and
outside the “I,” but as part of a one self with two sides
— an “I” (Aharii) and “This” (Idam). The emphasis
varies from insistence on the “ I ” to insistence on the “ This,”
and then to equality of emphasis on the “I” and “This”
as a preparation for the dichotomy in consciousness which
follows.

The pure-impure categories are intermediate between the
pure and the impure. The essential characteristic of experi¬
ence constituted by the impure categories is its dualism
effected through Maya — and its limitations — the result of the
operation of the Kaiicukas. Here the “This” is not seen
as part of the Self, but as opposed to and without it as an
object seen outside. Each consciousness thus becomes mutually
exclusive the one of the other. The states thus described are
threefold: a transcendent mingled “I” and “This” in which
these elements of experience are as such not evolved; and a
pure form of experience intermediate between the first and
last, in which both the “ I ” and the “ This ” are experienced
as part of the one self; and, thirdly, the state of manifestation
proper, when there is a complete cleavage between the “ I ”
and the “ This,” in which an outer object is presented to the
consciousness of a knower which is other than the subject.
This last stage is itself twofold. In the first the Purusa experi¬
ences a homogeneous universe, though different from himself

1 This is not counted as a Tattva, being Tattvatita.

BODILESS CONSCIOUSNESS

as Prakrti; in the second Prakrti is split up into its effects
(Vikrti), which are Mind and Matter, and the multitudinous
beings of the universe which these compose. Sakti as Prakrti
first evolves mind (Buddhi, Ahamkara, Manas) and senses
(Indrya), and then sensible matter (Bhuta) of fivefold form
(“ether,” “air,” “fire,” “water,” “earth”)1 derived from
the supersensible generals of the sense-particulars called
Tanmatra. When Sakti has entered the last and grossest
Tattva (“earth”) — that is, solid matter — there is nothing
further for Her to do. Her creative activity then ceases, and
She rests. She rests in Her last emanation, the “earth”
principle. She is again coiled and sleeps. She is now
Kundali-Sakti, whose abode in the human body is the Earth
centre or Muladhara-Cakra. As in the supreme state She
lay coiled as the Mahakundali round the Supreme Siva, so
here She coils round the Svayambhu-Linga in the Muladhara.
This last centre or Cakra and the four above it are centres
of the five forms of Matter. The sixth centre is that of Mind.
Consciousness and its processes through Sakti prior to the
appearance of Maya are realized in the seventh lotus (Sahasrara-
padma) and centres intermediate between it and the sixth
or Ajna Mind centre.

The mantra evolution, which must be known if the
Text is to be understood, is set forth with great clarity in
the Sarada-Tilaka, wherein it is said that from the Sakala-
Siva (Siva-Tattva), who is Sat-Cit-Ananda, issued (Sakti-
Tattva) ; from the latter Nada (Sadakhya Tattva) ; and from
Nada evolved Bindu (ISvara-Tattva),2 which, to distinguish

1 These terms have not the ordinary English meaning, but denote the
ethereal, gaseous, igneous, liquid, and solid states of matter. In worship
(Puja) they are symbolized by the following ingredients (Upacara); Puspa
(flower), ether; Dhupa (incense), air; Dipa (light), fire; Naivedya (food¬
offering), water; Candana (sandal), earth.

2 Saccidananda-vibhavat sakalat paramesvarat

Aslcchaktis tato nado nadad bindu-samudbhavah. (Gh. I.)

42 THE SIX CENTRES AND THE SERPENT POWER

it from the Bindu which follows, is called the Supreme
Bindu (Para-Bindu). Nada and Bindu are, like all else,
aspects of Power, or Sakti, being those states of Her which are
the proper conditions for Upayoga-vastha) and in which She
is prone to (Ucchunavastha) “ creation In those Tattvas
the germ of action (Kriya-Sakti) sprouts towards its full
manifestation.

The Tantras, in so far as they are Mantra-Sastras, are
concerned with Sabda or “ Sound ”, a term later explained.
Mantra is manifested Sabda. Nada, which also literally
means “sound,” is the first of the produced intermediate
causal bodies of manifested Sabda. Bindu, which has previ¬
ously been explained, is described as the state of the letter “Ma”
before manifestation, consisting of the Siva-Sakti-Tattva en¬
veloped by Maya or Parama-Kundalini. It implies both the
void (Sunya) — that is, the Brahman state (Brahmapada) — in
the empty space within the circle of the Bindu; as also the
Gunas which are implicitly contained in it, since it is in
indissoluble union with Sakti, in whom the Gunas or factors
constituting the material source of all things are contained.1
The Para-bindu is called the Ghanavastha or massive state of
Sakti. It is Cid-ghana or massive consciousness — that is, Git
associated with undifferentiated (that is, Cidrupini) Sakti,
in which lie potentially in a mass (Ghana), though undistin-
guishable the one from the other, all the worlds and beings
to be created. This is Parama-Siva, in whom are all the
Devatas. It is this Bindu who is the Lord (Isvara) whom
some Pauranikas call Mahavisnu and others the Brahma-
purusa. 2 As the Commentator says, it does not matter what

1 Sec vv. 41-49, post; Todala-Tantra, Ch. IV; and Kamakalaraalinl-
Tantra, cited in v. 43.

2 See v. 49, post.

BODILESS CONSCIOUSNESS

He is called. He is the Lord (Isvara) who is worshipped in
secret by all Devas,1 and is pointed to in different phases of
the Bhandrabindu, or Nada, Bindu, Sakti and Santa of the
Oih and other Bija-Mantras. Its abode is Satyaloka, which
within the human body exists in the pericarp of the thousand-
petalled lotus (Sahasrara) in the highest cerebral centre. The
Sarada 2 then says that this Para-bindu, whose substance is
Supreme Sakti, divides itself into three — that is, appears under
a threefold aspect. There are thus three Bindus, the first of
which is called Bindu,3 and the others Nada and Bija. Bindu
is in the nature of Siva and Bija of Sakti.4 Nada is Siva-
Sakti — that is, their mutual relation or interaction (Mithah
samavayah) 5 or Yoga (union), as the Prayoga-sara calls it.®
The threefold Bindu (Tri-bindu) is supreme (Para), subtle

1 See v. 41, post.

2 Gh. I.

3 Karya, or produced, Bindu, to distinguish it from the causal (Karana)
Bindu or Para-bindu.

4 In the case of the Mantras, Bija (according to the Kulacudamani,
v. 58) is the first letter of a Kuta or group and what follows is Sakti.
Thus in the Mantra “ Kiirh,” K is Bija and R and I are Sakti. By the
Bija form is made (Bijena murti-kalpana) .

6 Para£aktimayah saksat tridbasau bhidyate punah
Bindur nado bijarh iti tasya bhedah samiritah.

Binduh sivatmako bijam saktir nadas tayor mithah
Samavayah samakhyatah sarvagamavi^aradaih. (Gh. I).

“ This (Bindu) which is both Siva and Sakti divides itself again into
three parts. Bindu, Nada and Bija are its three parts. Bindu is Sivatmaka
(£.*., Siva), Bija is Sakti and Nada is said to be the mutual relation
between them by all who are versed in the Agamas.”

The first word of the third line reads better as Bindu Sivatmako
than as Bindur nadatmako, as some MSS., such as that from which I
quoted in Introduction to the Mahanirvana. The Commentary to v. 40.
post , also speaks of Bindu as being Nadatmaka, but explains that that
means Sivatmaka. See also to the same effect Kriya-sara.

® See Raghava-Bhatt’s Comm, on Gh. I, v. 8 of Sarada:

THE SIX CENTRES AND THE SERPENT POWER

(Suksma) and gross (Sthula).1 Nada is thus the union of
these two in creation. As the Text says (v. 40), it is by
this division of Siva and Sakti that there arises creative
ideation (Srsti-kalpana). The causal Bindu is from the
Sakti aspect undifferentiated Sakti (Abhedarupa-Sakti) with
all powers (Sarva-Saktimaya) ; from the Prakrti aspect Tri-
gunamayi Mular prakrti; from the Devata aspect the un¬
manifest (Avyakta); from the Devi aspect Santa. The
three Bindus separately indicate the operations of the three
powers of Will (Iccha), Knowledge (Jnana), and Action
(Kriya), and the three Gunas (Rajas, Sattva, Tamas);
also the manifestation of the three Devls (Varna, Jyestha,

Nirgunah sagunaS ceti iivo jneyah sanatanah.

Nirgunaccaiva samjata bindavas traya eva ca
Brahmabindur visnubindu rudrabindur mahe^vari.

“ The eternal Siva is to be known both as Nirguna (without attri¬
butes) and Saguna (with attributes). From the attributeless (Nirguna),
O MaheSvari, originated the three Bindus which are Brahma-bindu,
Visnu-bindu and Rudra-bindu.”

The verse as cited in Prana-tosini (p. 1 3) reads in the second line
Nirgunagaiva; but this must be a mistake for Nirgunaccaiva, for the
Bindus themselves are not Nirguna but spring from it.

1 Asmacca karanabindoh saka^at kramena karyabindus tato nadas
tato bijam iti tray am utpannam tad idam parasuksmasthula-padaih
kathyate ( Lalita-Sahasranama, Comm.).

From this Causal (Karana) Bindu again there originated Karya
(Effect) Bindu, and thereafter Nada and thereafter Blja — these three.
These are spoken of as Para f transcendent), Suksma (subtle) and Sthula
(gross).

These represent the Cit, Cidacit, Acit aspects of nature. Cidarh&h
cidacinmisrah acidam^ah^ca tesam rupani (Bhaskararaya : Comm. Lalita).

Kalena bhidyamanastu sa bindur bhavati tridha,
Sthulaksmaparatvena tasya traividhyamisyate,

Sa bindunadabijatva bhedena ca nigadyate.

Ete ca karanabhindvadaya^catvara adhidaivatam avyakteivara-
hiranyagarbha-viratsvarupah ^anta-vama-jyestha-raudrirupa ambikeccha-
jnana-kriyarupaSca \ib.). Adhibhutam tu kamarupa-purnagiri-jalandhara-
udyanapltharupah. Pitharupa iti tu nityahrdaye spastam {ib.). Citing
Rahasyagama.

BODILESS CONSCIOUSNESS

Raudri) and the three Devatas (Brahma, Visnu, Rudra) who
spring from them.1 It is said in the Prayoga-sara and Sarada
that Raudri issued from Bindu, Jyestha from Nada, and
Varna from Bija. From these came Rudra, Visnu, Brahma,
which are in the nature of Jnana, Kriya, Iccha, and Moon,
Sun and Fire.2 The three Bindus are known as Sun (Ravi),
Moon (Gandra), and Fire (Agni), terms constantly appearing
in the works here translated.

In Sun there are Fire and Moon.3 It is known as
Misra-Bindu, and in the form of such is not different from
ParamaSiva, and is Kamakala.4 Kamakala is the Triangle

1 Iccha, Rajas, Vama, Brahma, Pa£yanti-£abda.

Jnana, Sattva, Jyestha, Visnu, Madhyama-Sabda,

Kriya, Tamas, Raudri Rudra, Vaikharl-Sabda.

See Comm. 22 Sloka, “ Kamakala vilas a ”, Samketa, 1, Yoginihrdaya-
Tantra, and Saubhagya-subhodaya, cited in Samketa 2 of the last Tantra.
As the Rudra-Yamala says (II. 2), the three Devas are aspects of the One.

Eka murtistrayo deva brahma visnumahe^varah,

Mama vigrahasarhklpta srijaty avati hanti ca.

But see next note.

2 Cited in Prana-tosini, p. 8.

Raudri bindos tato nadaj jyestha bljad ajayata,

Vama tabhyah samutpannah rudra-brahma-ramadhipah,

Te jnaneccha-kriyatmano vahnlndvarka-svarupinah.

Iccha kriya tatha jnana m gaurl brahmiti vaisnavi
Tridha saktih sthita yatra tatparam jyotir om iti.

As the author of the Prana-tosini (p. 9) says, the names are not to be
read in the order of words (Pratisabdam), otherwise Jnana would be
associated with Vaisnavi, but according to the facts (Yath-sambhavam) as
stated in the text. According to this account it would seem that Jnana,
Sattva, and Kriya Tamas in note 1 , should be transposed.

3 It is Agnlsomamayah. See Tika, w. 6, 7, of “ Kamakalavilasa ”, See
my “ Garland of Letters J\

4 That is, Kamayukta Kala, Kala with creative will (here its mani¬
festation).

Maha-bindu = Paramasiva = Misra-bindu = Ravi = Kamakala.
Ravi-parama£ivabhinna misra-bindurupa Kamakala.

46 THE SIX CENTRES AND THE SERPENT POWER

of Divine Desire formed by the three Bindus — that is, their
collectivity (Samasti-rupa).1 This Kamakala is the root
(Mula) of all Mantra. Moon (Soma, Candra) is Siva-Bindu,
and white (Sita-Bindu) ; Fire (Agni) is Sakti-bindu, and red
(Sona-bindu) ; Sun is the mixture of the two. Fire, Moon and
Sun are the Iccha, Jnana, Kriya-Saktis (Will, Knowledge,
Action). On the material plane the white Bindu assumes
the form of semen (Sukra), and the red Bindu of menstrual
fluid (Rajasphala, Sonita) . Maha-bindu is the state before
the manifestation of Prakrti.2 All three Bindus — that is, the
Kamakala — are Sakti, though one may indicate predomin¬
antly the Siva, the other the Sakti, aspect. Sometimes
Misra-Bindu is called Sakti-Tattva, to denote the supre¬
macy of Sakti, and sometimes Siva-Tattva, to denote the
supremacy of the possessor of power (Saktiman). It is of
coupled form (Yamala-rupa). There is no Siva without
Sakti, nor Sakti without Siva.3 To separate4 them is as
impossible as to separate the moving wind from the stead¬
fast ether in which it blows. In the one Siva-Sakti there
is a union (Maithuna),5 the thrill of which is Nada,
whence Maha-bindu is born, which itself becomes threefold

1 As Ravi or Surya (Sun) Bindu is in the form of Para-Siva, and in it
are the other two Bindus, it is the Samasti-rupa of them, and is thus
called Kamakala.

8 This, which is O, becomes ^ — that is, Candra, Ravi and Ra (fire).

8 Tayor yad yamalam rupam sa samghatta iti smrtah —

Ananda-Saktih saivokta yato visvam visrjyati,

Na Sivah Saktirahito na Saktih Sivavarjita.

(Tantraloka-Ahnika, 3.)

“ The coupled form of these two (Siva-Sakti) is called junction. That
is. called the blissful Sakti from which creation arises. There is no Siva
without Sakti, nor Sakti without Siva.”

4 lb., 3 Ahn.

6 On the physical plane this word denotes sexual union.

BODILESS CONSCIOUSNESS

(Tri-bindu), which is Kamakala.1 It is said in the Sarada-
Tilaka that on the “ bursting ” or differentiation of the
Supreme Bindu there was unmanifested “ sound ” (Sabda).2
This unmanifested Sabda is through action (Kriya-Sakti) the
source of the manifested Sabda and Artha described later.3
The Brahman as the source of language (Sabda) and ideas on
one hand, and the objects (Artha) they denote on the other, is
called Sabda-brahman, or, to use a Western term, the Logos.4
From this differentiating Bindu in the form of Prakrti are
evolved the Tattvas of Mind and Matter in all their various
forms, as also the Lords of the Tattvas (Tattvesa) — that is,
their directing intelligences — Sambhu,5 the presiding Devata

1 In the Sricakra this is in the region of Baindava-Cakra, the
highest, followed by the triangular Cakra, which is KameSvari, Bhagama-
linl and Vajre£vari. See further as to Kamakala, post.

2 Bhidyamanat parad bindor avy ak tama-ravo s bhavat,

Sabdabrahmetl tarn prahuh sarvagama viSarad ah.

(Sarada-Tilaka, Ch. I.)
It will be observed that in this verse the first Bindu is called Para
and to make this clear the author of the Prana- tosini adds the following note :

Paradbindor ityanena Saktyavastharupo yah prathamo bind us
tasmat (By Para-bindu is meant the first Bindu, which is a state of Sakti.)
See “ Garland of Letters ”.

3 See Raghava-Bhatta, Comm. Ch. I, v. 12. Sarada, on the same.

KriyaSaktipradhanayah sabda ^abdarthakaranam,

Prakrter bindurupinyah ^abdabrahma, bhavat param.

As the Kularnava-Tantra (Khanda 5, Ullasa I) says the one
Brahman has twofold aspects as Parambrahman (transcendent)
and Sabdabrahman (immanent). Sabdabrahmaparambrahmabhedena
brahmanor dvaividhyam uktam. (And see also Srimad-Bhagavata, 6
Skanda, 16 Ch.) Tena sabdartharupavisistasya sabdabrahmatvaih
avadaritam (Prana- tosini, 10).

4 It is said in the Prana-tosini, p. 22, that Shambhu is the “ associate
of time ” (Kalabandhu) because Kala in the form of Nada assists in giving
birth to Him and the other Devatas.

6 Atha bindvatmanah Sambhoh kalabandhoh kalatmanah,

Ajayata jagat-saksl sarva-vyapl Sadasivah.

Sada^ivat bhaved I^as tato Rudrasamudbhavah,

Tato Visnu tato Brahma tesam evatii samudbhavah.

(Sarada, Ch. I, w. 15, 16.)

THE SIX CENTRES AND THE SERPENT POWER

over the Ajna-Cakra, the centre of the mentaf faculties; and
Sadasiva, Isa, Rudra, Visnu, Brahma, the Devhfc^s of the
five forms of Matter, concluding with Prthivi (“ eartl
the Muladhara centre, wherein the creative Sakti, havmg
finished Her work, again rests, and is called Kundalini.

Just as the atom consists of a static centre round which
moving, forces revolve, so in the human body Kundalini in
the “ Earth-Cakra ” is the static centre (Kendra) round which
She in kinetic aspect as the forces of the body works. 'Ehe
whole body as Sakti is in ceaseless movement. Kundalini
Sakti is the immobile support of all these operations. When
She is aroused and Herself moves upwards, She withdraws
with and into Herself these moving Saktis, and then unites
with Siva in the Sahasrara Lotus. The process upward
(evolution) is the reverse of the involution above described.
The Worlds are dissolved (Laya) from time to time for all
beings. The perfected Yogi dissolves the Universe for all
time for himself. Yoga is thus Laya.

Before proceeding to a description of the Cakras it is,
firstly necessary to describe more fully the constituents of the
body — that is, Power manifest as the Tattvas mentioned,
extending from Prakrti to Prthivi. It is of these Tattvas
that the Cakras are centres. Secondly, an explanation is
required of the doctrine of “ Sound ” (Sabda), which exists in
the body in the three inner states (Para, Pasyanti, Madhyama)
and is expressed in uttered speech (Vaikhari). This will help
the reader to an understanding of the meaning of Mantra or
manifested Sabda, and of the “ Garland of Letters ” which is
distributed throughout the six bodily centres.

Here they are mentioned in connection with the form creation
(Artha-srsti) . The Prana-tosini : Atra arthasrstau punah rudradinam
utpattistu artha-rupena. Purvam tesam utpattih sabda-rupena, ato na
paunaruktyam iti kala-maya-tadatmanas tadutpannatvat.

Ill

EMBODIED CONSCIOUSNESS (JXVATMA)

Consciousness as one with dual aspect is Transcendent and
Immanent. The Transcendental Consciousness is called the
Paramatma. The consciousness which is embodied in Mind
and Matter is the Jivatma. In the first case Consciousness is
formless and in the second it is with form. Form is derivable
from Consciousness as Power (Sakti). One of these powers is
Prakrti-Sakti — that is, the immediate source of Mind and
Matter. The corresponding static aspect is called Purusa.
This term is sometimes applied to the Supreme, as in the
name Brahma-purusa.1 Here is meant a centre of limited
consciousness — limited by the associated Prakrti and its pro¬
ducts of Mind and Matter. Popularly by Purusa, as by Jiva,
is meant sentient being with body and senses — that is, organic
life.2 Man is a microcosm (Ksudra-Brahmanda).3 The
world is the macrocosm (Brahmanda). There are numberless
worlds, each of which is governed by its own Lords, though
there is but one great Mother of all whom these Lords

1 So it is said : Purusan na param kirhcit sa kastha sa para gatih.

8 Dehendriyadiyuktah cetano jlvah. The Kularnava-Tantra, I. 7-9,
describes the Jivas as parts of Siva enveloped in Maya (which thus
constitutes them as separate entities), like sparks issuing from fire — an
old Vedantic idea. As, however, Jiva in Mayavada Vedanta is really
Brahman (Jivo brahmaiva naparah) there is according to such doctrine
in reality no independent category called Jiva (Nahi jivo nama kaicit
svatantrah padarthah.) Atma is called Jiva when with Upadhi — that is,
body, etc. Philosophically, all Atma with Upadhi (attribute) is Jiva.

3 “ Little egg (spheroid) of Brahma.”

THE SIX CENTRES AND THE SERPENT POWER

themselves worship, placing on their heads the dust of Her feet.
In everything there is all that is in anything else. There is
thus nothing in the universe which is not in the human body.
There is no need to throw one’s eyes into the heavens to find
God. He is within, being known as the “Ruler within”
(Antaryamin) or “ Inner self” (Antaratma) -1 All else is His
power as Mind and Matter. Whatever of Mind or Matter
exists in the universe exists in some form or manner in the
human body. So as already stated it is said in the Visvasara-
Tantra: “What is here is there. What is not here is now¬
here.” 2 In the body there are the Supreme Siva-Sakti who
pervade all things. In the body is Prakrti-Sakti and all Her
products. In fact, the body is a vast magazine of Power
(Sakti). The object of the Tantrik rituals is to raise these
various forms of power to their full expression. This is the
work of Sadhana. The Tantras say that it is in the power
of man to accomplish all he wishes if he centres his will
thereon. And this must, according to their doctrine, be so,
for man is in his essence one with the Supreme Lord (Isvara)
and Mother (ISvari) and the more he manifests Spirit the
greater is he endowed with its powers. The centre and root
of all his powers as Jiva is Kundalinl-Sakti. The centre in
which the quiescent consciousness is realized is the upper
brain or Sahasrara, whence in the case of the Yogi, the Prana
escapes through the fissure called Brahmarandhra at death.
(See Plate VIII). The Mind and Body are effects of Prakrti.

1 The Jftanarnava-Tantra (XXI, 10) says that “antah ” implies secret
and subtle, for the Atma, fine like an atom, is within everything. This
is the bird Hamsa which disports in the Lake of Ignorance. On dissolu¬
tion, when it is Samhararupi, Atma is revealed. The Mother is the
Antaryamin of the Devatas also, such as the five Sivas, Brahma, etc., for
She is Parabrahmanandarupa, Para-prakaia-rupa, Sadrupa and Gidrupa
and thus directs them (TriSati, II. 47).

2 Yad ihasti tad anyatra yan nehasti na tat kvacit — an Indian version
of the Hermetic maxim, “ As above, so below ”.

EMBODIED CONSCIOUSNESS (JIvATMA) 51

Both having the same origin, each as such, whether as Mind
or Matter, are “ material ” things — that is, they are of the
nature of forces,1 and limited instruments through which
Spirit or Consciousness functions, and thus, though itself un¬
limited, appears to be limited. The light in a lantern is
unaffected, but its manifestation to those without is affected
by the material through which the light shines. Prakrti,
however, is not scientific Matter. The latter is only its
grossest product, and has as such no lasting existence. Prakrti
is the ultimate “ material ” cause of both Mind and Matter,
and the whole universe which they compose. It is the mys¬
terious fructescent womb (Yoni) whence all is born.2 What
She is in Herself cannot be realized. She is only known by
Her effects.3 Though Mula-prakrti is the material cause

1 So Herbert Spencer holds, in conformity with Indian doctrine, that
the Universe, whether physical or psychical, is a play of force which in the
case of matter we as the self or mind experience as object. As to Mind
and Matter see “The World As Power ”.

3 The word has been said to be derived form Kr and the affix ktin,
which is added to express bhdva , or the abstract idea, and sometimes the
Karma, or object of the action, corresponding with the Greek affix sis .
Ktin inflected in the nominative becomes tih, tis . Prakrti therefore has
been said to correspond with (f)v<ns (nature) of the Greeks (Banerjee,
“ Dialogues on Hindu Philosophy,” 24). It is also called Pradhana.
Pra+dha+anat=Pradhatte sarvarh atmani, or that which contains all
things in itself, the source and receptacle of all matter and form. Pra¬
dhana also literally means “chief” (substance), for according to Samkhya
it is the real creator.

3 See the splendid Hymn to Prakrti in Prapancasara-Tantra. What
can be seen by the eyes can be defined, but not She. “It cannot be
seen by the eyes.” Kena Up., 1-6: “Yat caksusa na paSyati.” She is
beyond the senses. Hence the Tri^ati addressess the Devi (II. 44) as
IdrgityavinirdeSya (who is not to be particularly pointed out as being
this or that). See Sarada-Tilaka, VamakeSvara, and ViSvasara-Tantras,
cited in Prana-tosini, p. 24. She is ineffable and inconceivable: with
form (Vikrti), yet Herself (Mula-prakrti) formless. Mahanirvana-Tantra,
IV. 33-35. Thus Sayana (Rig-Veda. X, 129, 2) says that, whilst Maya
is Anirvacya (indefinable), since it is neither Sat nor Asat, Git is definable
as Sat.

THE SIX CENTRES AND THE SERPENT POWER

of the world from which it arises,1 ultimately, as it is in itself
(Svarupa), Prakrti-Sakti, like all else, is Consciousness, for
Consciousness as Power and static Consciousness are one.2
Consciousness, however, assumes the r61e of Prakrti — that
is, creative power — when evolving the universe. So sub¬
stance consists of the Gunas or modes of this natural principle
which are called Sattva, Rajas, Tamas.3 The general action
of Sakti is to veil or contract consciousness. Prakrti, in fact,
is a finitising principle. To all seeming, it finitises and makes
form in the infinite formless Consciousness.4 So do all the
Gunas. But one does it less and another more. The first
is Sattva-guna the function of which, relative to the other
Gunas, is to reveal consciousness. The greater the presence
or power of Sattva-guna, the greater the approach to the
condition of Pure Consciousness. Similarly, the function of
Tamas Guna is to suppress or veil consciousness. The function
of Rajas Guna is to make active — that is, it works on Tamas
to suppress Sattva, or on Sattva to suppress Tamas.5 The

1 Krteh prarambho yasyah. That is, by which creation (Srsti,) main¬
tenance (Sthiti), and dissolution (Laya) are done (Prakriyate karyadikam
anaya).

2 See Satyananda’s Comm, on 4th Mantra of I$a Up. “ The change¬
less Brahman which is consciousness appears in creation as Maya which
is Brahman (Brahmamayi) consciousness (Cidrupiru), holding in Herself
unbeginning (Anadi) Karmik tendencies (K arma-sarftskara) in the form
of the three Gunas. Hence She is Gunamayl despite being Cinmayi.
And as there is no second principle these Gunas arc Cit-Sakti.”

3 The three Gunas are Prakrti. The Devi, as in the form of Prakrti,
is called Trigunatmika (who is composed of the three Gunas). All nature
which issues from Her, the Great Cause (Maha-karana-svarupa), is also
composed of the same Gunas in different states of relation.

4 See an article of mine in the Indian Philosophical Review , “ Sakti and
Maya,” reproduced in c< Sakti and Sakta ”,

5 In the words of Professor P. Mukhyopadhyaya, dealing with the
matter monistically, these are the three elements of the Life Stress on
the surface of pure Consciousness — namely, presentation (Sattva), move¬
ment (Rajas), and veiling (Tamas), which are the three elements of
creative evolution (“ The Patent Wonder,” p. 19).

EMBODIED CONSCIOUSNESS (JIvATMA)

object and the effect of evolution, as it is of all Sadhana, is
to develop Sattva-guna. The Gunas always co-exist in every¬
thing, but variously predominate. The lower the descent is
made in the scale of nature the more Tamas Guna prevails, as
in so-called “brute substance,” which has been supposed
to be altogether inert. The higher the ascent is made the
more Sattva prevails. The truly Sattvik man is a divine
man, his temperament being called in the Tantras Divya-
bhava.1 Through Sattva-guna passage is made to Sat, which
is Git or pure Consciousness, by the Siddha-yogl, who is
identified with Pure Spirit.

Prakrti exists in two states, in one of which (so far as
any effect is concerned) 2 She is quiescent. The Gunas are
then in stable equilibrium, and not affecting one another.
There is no manifestation. This is the unmanifest (Avyakta),
the potentiality of natural power ( nature naturans ).3 When,
however, owing to the ripening of Karma, the time for crea¬
tion takes place, there is a stirring of the Gunas (Gunaksoba)
and an initial vibration (Spandana), known in the Mantra-
Sastra as Cosmic Sound (Sabda-brahman). The Gunas affect
one another, and the universe made of these three Gunas is
created. The products of Prakrti thus evolved are called
Vikara or Vikrti.4 Vikrti is manifest (Vyakta) Prakrti (natura

1 Those in whom Rajas Guna is predominant, and who work that
Guna to suppress Tamas, are Vlra (hero), and the man in whom the
Tamas Guna prevails is a Pa£u (animal)'.

2 The three Gunas are essentially changeful. Naparinamya ksanamap-
yavatisthante gunah (the gunas do not remain for a moment without
movement). V acaspati-Miira : Sarhkhya-Tattva-Kaumudi, 16th Karika.
The movement is twofold: (a) Sarupa-parinama or Sadr^a-parinama is
dissolution, and (b ) Virupaparinama is evolution.

3 This is, in fact the definition of Prakrti as opposed to Vikrti,
Sattvarajastamasam samyavastha prakrtih. Sarhkhya-Kaumudi-Karika, 3;
Samkhya-Pravacana, I. 61.

4 Vikara or Vikrti is something which is really changed, as milk
into curd. The latter is a Vikrti of the former. Vivarta is apparent

THE SIX CENTRES AND THE SERPENT POWER

naturata). In the infinite and formless Prakrti there appears
a strain or stress appearing as form. On the relaxation of
this strain in dissolution forms disappear in formless Prakrti,
who as manifested power (Sakti) re-enters the Brahman-
Consciousness. These Vikrtis are the Tattvas issuing from
Prakrti,1 the Avidya-Sakti — namely, the different categories of
Mind, Senses and Matter.

The bodies are threefold: causal (Karana-sarira, or
ParaSarira, as the Saivas call it), subtle (Suksma-Sarira),,
and gross (Sthula-Sarira). These bodies in which the Atma
is enshrined are evolved from Prakrti-Sakti, and are con¬
stituted of its various productions. They form the taber¬
nacle of the Spirit (Atma), which as the Lord is “in all
beings, and who from within all beings controls them”.2
The body of the Lord (Ifivara) is pure Sattva-guna (Sud-
dha-sattva-guna-pradhana) ,3 This is the aggregate Prakrti

but unreal change, such as the appearance of what was and is a rope as a
snake. The Vedanta-sara thus musically defines the two terms:

Satattvato’s nyathapratha vikara ityudiritah
Atattvato’s nyathapratha vivarta ityudiritah.

Under V. 40, on page 422 post , the commentator speaks of Vikrti as a
reflection (Prati-bimbata) of Pralqrti. It is Prakrti modified.

1 As already explained, there are Tattvas which precede the Purusa-
Prakrti-Tattvas. Etymologically Tattva is an abstract derivation from
pronoun “Tat” (that), or Thatness, and may, it has been pointed out,
be compared with the Haecceitas of Duns Scotus. The Tattva in a general
sense is Truth or Brahman. But in the Samkhya it has a technical sense,
being employed as a concrete term to denote the eight “ producers,” the
sixteen “ productions,” and the twenty-fifth Tattva or Purusa.

2 Yah sarvesu bhutesu tisthan: yah sarvani bhutarn antaro yamayati
(Brih. Up., iii. 7, 15). The Jiva is in Mayavada thus Caitanya-rupa with
the Upadhi ajnana and its effects, mind and body, and which is Abhi-
manin, or attributor to itself, of the waking, dreaming and slumber states.

3 Samkara’s Bhasya, II. 3-45. The Jiva is Caitanya distinguished
by Upadhi. The latter term means distinguishing property, attribute,,
body, etc., and here body (Deha), senses (Indriya), mind (Manas, Buddhi),,
etc. (ib., I. 2-6).

EMBODIED CONSCIOUSNESS (JIVATMA) 55

or Maya of Him or Her as the Creator-Creatrix of all things.
Jiva, as the Kularnava-Tantra 1 says, is bound by the bonds
(Paia) ; Sadasiva is free of them.2 The former is Pasu, and
the latter PaSupati, or Lord of Pa§us (Jlvas). That is, levari 3
is not affected by Her own Maya. She is all-seeing, all¬
knowing, all-powerful. ISvara thus rules Maya. Jiva is ruled
by it. From this standpoint the Mother and Her child the
Jiva are not, thus, the same. For the latter is a limited con¬
sciousness subject to error, and governed by that Maya-Sakti
of Hers which makes the world seem to be different from
what it in its essence is. The body of Jiva is therefore known
as the individual Prakrti or Avidya, in which there is impure
Sattva, and Rajas andTamas (Malina-sattva-guna-pradhana).
But in the Mother are all creatures. And so in the Treats 4
the Devi is called “in the form of one and many letters”
(Ekanekaksarakrti). As Eka She is the Ajnana which is pure
Sattva and attribute (Upadhi) of Isvara; as Aneka She is
Upadhi or vehicle of Jiva. Whilst Isvara is one, Jivas are
many,5 according to the diversity in the nature of the in¬
dividual Prakrti caused by the appearance of Rajas and
Tamas in it in differing proportions. The Atma appears as
Jiva in the various forms of the vegetable, animal, and
human worlds.

The first or Causal Body of any particular Jiva, there¬
fore, is that Prakrti (Avidya-Sakti) which is the cause of the
subtle and gross bodies of this Jiva which are evolved
from it. This body lasts until Liberation, when the Jivatma

1 Kularnava-Tantra.

2 Pa£a-baddho bhavej jivah pasa-muktah sadaiivah (Kularnava-
Tantra, IX. 48) , upon which the author of the Prana-tosini, who cites
this passage, says: “Thus the identity of Siva and Jiva is shown ” (iti
Sivajivayor aikyaih uktam).

3 Feminine of ISvara. Some worship Siva, some Devi. Both are one.

4 Comm, by Samkara on v. 23.

5 According to another Vedantic view there is only one Jiva.

56 THE SIX CENTRES AND THE SERPENT POWER

ceases to be such and is the Paramatma or bodiless Spirit
(Videha-mukti). The Jiva exists in this body during dreamless
sleep (Susupti).

The second and third bodies are the differentiations
through evolution of the causal body, from which first pro¬
ceeds the subtle body, and from the latter is produced the
gross body.

The Subtle Body, which is also called Linga Sarira or
Puryastaka, is constituted of the first evolutes (Vikrti) from
the causal Prakrtic body — namely, the Mind (Antah-karana),
the internal instrument, together with the external instruments
(Bahya-karana), or the Senses (Indriya), and their supersensi¬
ble objects (Tanmatra).

The third or Gross Body is the body of “ matter ” which
is the gross particular object of the senses 1 derived from the
supersensibles.

Shortly, the subtle body may be described as the Mental
Body, as that which succeeds is called the gross body of
Matter. Mind is abstractedly considered by itself, that is, as
dissociated from Consciousness which is never the case, an
unconscious force which breaks up into particulars the Experi¬
ence-Whole which is Cit. It is called the “ working within ”
or “internal instrument 5 * (Antah-karana), and is one only,
but is given different names to denote the diversity of its
functions.2 * The Samkhya thus speaks of Buddhi, Ahamkara,
Manas, to which the Vedanta adds Citta, being different
aspects or attributes (Dharma) of Mind as displayed in the
psychical processes by which the Jiva knows, feels and wills.

These may be considered from the point of view of
evolution — that is, according to the sequence in which the

1 The definition of a Bhuta (sensible matter) is that which can be
seen by the outer organ, such as the eye, ear, and so forth.

2 Samkhya-Pravacana-Sutra, II. 16. See “ Mind ” in “ The World

As Power ”.

EMBODIED CONSCIOUSNESS (JIvATMA) 57

limited experience of the Jiva is evolved — or from that in
which they are regarded after creation, when the experience
of concrete sense objects has been had. According to the
former aspect, Buddhi or Mahat-Tattva is the state of mere
presentation; consciousness of being only, without thought
of “ I ” (Ahamkara), and unaffected by sensations of particular
objects (Manas and Indriyas). It is thus the impersonal Jiva
Consciousness. Ahamkara, of which Buddhi is the basis, is
the personal consciousness which realizes itself as a particular
“ I,” the experiencer. The Jiva, in the order of creation,
first experiences in a vague general way without consciousness
of the self, like the experience which is had immediately on
waking after sleep. It then refers this experience to the
limited self, and has the consciousness “ I am So-and-so”.

Manas is the desire which follows on such experience,
and the Senses (Indriya) and their objects are the means
whereby that enjoyment is had which is the end of all will
to life. Whilst, however, in the order of evolution Buddhi
is the first principle, in the actual working of the Antah-
karana after creation has taken place, it comes last.

It is more convenient, therefore, to commence with the
sense-objects and the sensations they evoke. The experi¬
encer is affected by Matter in five different ways, giving
rise in him to the sensations of hearing, touch and feel,1
colour and form 2 and sight, taste, and smell.3 But sensible

1 See post ; also section on Matter, in “ The World As Power ”•

a Rupa is primarily colour. By means of colour form is perceived,
for a perfectly colourless thing is not perceivable by the gross senses.

8 The other objects of the senses are the speakable, prehensible,
approachable, excitable (that which is within the genitals), and excret-
able. “Each sense is suited to a particular class of influences— touch
to solid pressure, hearing to aerial pressure, taste to liquid, light to
luminous rays.” (Bain: “ Mind and body,” p. 22, 1892.)

See Samkhya-Pravacana-Sutra, II. 26-28, 40: Sariikhya-T attva-
Kaumudi, 27 Kanka.

58 THE SIX CENTRES AND THE SERPENT POWER

perception exists only in respect of particular objects and
is thus perceived in its variations only. But there exist also
general elements of the particulars of sense-perception. That
general ideas may be formed of particular sense-objects,
indicates, it is said,1 their existence in some parts of the Jiva’s
nature as facts of experience ; otherwise the generals could not be
formed from the particulars given by the senses as the physical
facts of experience. This general is called a Tanmatra, which
means the “ mere thatness ” or abstract quality, of an object.
Thus, the Tanmatra of a sound (Sabda-tanmatra) is not any
particular sensible form of it, but the “ thatness ” of that
sound — that is, that sound apart from any of its particular
variations stated. The Tanmatras have, therefore, aptly been
called the “ generals of the sense particulars ” 2 — that is, the
general elements of sense perception. These necessarily come
into existence when the senses (Indriya) are produced; for a
sense necessitates something which can be the object of sensa¬
tion. These Suksma (subtle) Bhutas, as they are also called,
are not ordinarily themselves perceived, for they are supersen¬
sible (Atindriya). Their existence is only mediately perceived
through the gross particular objects of which they are
the generals, and which proceed from them. They can be
the objects of immediate (Pratyaksa) perception only to Yogis.2
They are, like the gross sense-objects derived from them,
five in number, namely, sound (Sabda- tanmatra), touch and
feel4 (SparSa-tanmatra), colour and form (Rupa-tanmatra),
flavour (Rasa- tanmatra), and odour (Gandha-tanmatra) as

1 See for this in greater detail J. C. Chatterji’s “ Kashmir
Saivaism.”

2 Ib.t see post .

3 So it is said : Tani vastuni tanmatradlni pratyaksa-visayani (that is,
to Yogis).

4 Whereby the thermal quality of things is perceived.

EMBODIED CONSCIOUSNESS (JIVATMA) 59

universals. Each of these evolves from that which pre¬
cedes it.1

Sensations aroused by sense-objects are experienced by
means of the outer instruments (Bahya-karana) of the Lord
of the body, or senses (Indriya), which are the gateways
through which the Jlva receives worldly experience. These
are ten in number, and are of two classes: viz-, the five
organs of sensation or perception (Jnanendriya), or ear
(hearing), skin (feeling by touch), eye (sight), tongue (taste),
and nose (smell) ; and the five organs of action (Karmendri-
ya), which are the reactive response which the self makes to
sensation — namely, mouth, hands, legs, anus, and genitals,
whereby speaking, grasping, walking, excretion, and procrea¬
tion are performed, and through which effect is given to
the Jiva’s desires. These are afferent and efferent impulses
respectively.

The Indriya, or sense, is not the physical organ, but the
faculty of mind operating through that organ as its instrument.
The outward sense-organs are the usual means whereby on
the physical plane the functions of hearing and so forth are
accomplished. But as they are mere instruments and their
power is derived from the mind, a Yogi may accomplish by
the mind only all that may be done by means of these physical
organs without the use of the latter.

With reference to their physical manifestations, but not
as they are in themselves, the classes into which the Indriyas
are divided may be described as the sensory and motor
nervous systems. As the Indriyas are not the physical organs,
such as ear, eye, and so forth, but faculties of the Jlva desiring
to know and act by their aid, the Yogi claims to accomplish

1 In a general way the last four correspond with the Vaiiesika
Paramanus. There are differences, however. Thus, the latter are eternal
(Nitya) and do not proceed from one another.

60 THE SIX CENTRES AND THE SERPENT POWER

without the use of the latter all that is ordinarily done by
their means. So a hypnotized subject can perceive things,
even when no use of the special physical organs ordinarily
necessary for the purpose is made.1 The fact of there being a
variety of actions does not necessarily involve the same num¬
ber of Indriyas. An act of “ going ” done by means of the
hand (as by a cripple) is to be regarded really as an opera¬
tion of the Indriya of feet (Padendriya), even though the
hand is the seat of the Indriya for handling.2 By the instru¬
mentality of these Indriyas things are perceived and action is
taken with reference to them. The Indriyas are not, however,
sufficient in themselves for this purpose. In the first place,
unless attention (Alocana) co-operates there is no sensation at
all. To be “ absent-minded ” is not to know what is
happening.3 Attention must therefore co-operate with the
senses before the latter can “ give ” the experiencer anything
at all.4 Nextly, at one and the same moment the experiencer
is subject to receive a countless number of sensations which
come to and press upon him from all sides. If any of these is
to be brought into the field of consciousness, it must be selected
to the exclusion of others. The process of experience is the
selection of a special section from out of a general whole, and
then being engaged on it, so as to make it one’s own, either as a
particular object of thought or a particular field of operation.5
Lastly, as Western psychology holds, the senses give not a com¬
pleted whole, but a manifold — the manifold of sense. These

1 See “ Kashmir Saivaism,” by J. G. Chatterji, p. 120. Thus Pro¬
fessor Lombroso records the case of a woman who, being blind, read with
the tip of her ear, tasted with her knees, and smelt with her toes.

2 Tantrasara Ahnika, 8.

3 See “ Kashmir Saivaism,” p. 112.

4 So in the Brhadaranayaka-Upanisad, I. 3-27, it is said: “My
Manas (mind) was diverted elsewhere. Therefore I did not hear.”

5 So, in the Text here translated post , Manas is spoken of as a door¬
keeper who lets some enter, and keeps others outside.

EMBODIED CONSCIOUSNESS (JIVATMA) 61

“ points of sensation ” must be gathered together and made
into a whole. These three functions of attention, selection,
and synthesizing the discrete manifold of the senses, are those
belonging to that aspect of the mental body, the internal agent
(Antah-karana), called Manas.1 Just as Manas is necessary
to the senses (Xndriya), the latter are necessary for Manas.
For the latter is the seat of desire, and cannot exist by
itself. It is the desire to perceive or act, and therefore exists
in association with the Indriyas.

Manas is thus the leading Indriya, of which the senses
are powers. For without the aid and attention of Manas the
other Indriyas are incapable of performing their respective
offices; and as these Indriyas are those of perception and
action, Manas, which co-operates with both, is said to partake
of the character of both cognition and action.

Manas, through association with the eye or other sense,
becomes manifold, being particularized or differentiated by
its co-operation with that particular instrument, which cannot
fulfil its functions except in conjunction with Manas.

Its function is said to be Samkalpa-Vikalpa, that is,
selection and rejection from the material provided by the
Jnanendriya. When, after having been brought into contact
with the sense-objects, it selects the sensation which is to be
presented to the other faculties of the mind, there is Samkalpa.
The activity of Manas, however, is itself neither intelligent
result nor moving feelings of pleasure or pain. It has not an
independent power to reveal itself to the experiencer. Before
things can be so revealed and realized as objects of perception,
they must be made subject to the operation of Ahamkara and
Buddhi, without whose intelligent light they would be dark

1 See “ Kashmir Saivaism,” pp. 94-1 14. This is the Samkhyan and
Vedanlic definition. According to the Vaisesika, Manas is that which
gives knowledge of pleasure, pain, and Jivatma (I am So-and-so).

THE SIX CENTRES AND THE SERPENT POWER

forms unseen and unknown by the experiencer, and the efforts
of Manas but blind gropings in the dark. Nor can the images
built up by Manas affect of themselves the experiencer so as
to move him in any way until and unless the experiencer
identifies himself with them by Ahamkara— that is, by making
them his own in feeling and experience. Manas, being
thus an experience of activity in the dark, unseen and
unrevealed by the light of Buddhi and not moving the
experiencer until he identifies himself with it in feeling, is
one in which the dark veiling quality (Tamas-guna) of
Sakti Prakrti is the most manifest.1 This Guna also pre¬
vails in the Indriyas and the subtle objects of their operation
(Tanmatra).

Ahamkara the “ I-maker” is self-arrogation 2— that is,
the realization of oneself as the personal “I” or self-con¬
sciousness of worldly experience in which the Jiva thinks of
himself as a particular person who is in relation with the
objects of his experience. It is the power of self-arrogation
whereby all that constitutes man is welded into one Ego, and
the percept or concept is referred to that particular thinking
subject and becomes part of its experience. When, therefore,
a sensation is perceived by Manas and determined by Buddhi,
Ahamkara says: “It is I who perceive it.”

This is the “ I ” of phenomenal consciousness as distin¬
guished from “this” the known. Buddhi functions with
its support. 3 Buddhi considered with relation to the other
faculties of experience is that aspect of the Antah-karana

1 See “ Kashmir Saivaism,” p. 116, where the author cites the dictum
of Kant that perceptions (Anschauung) without conceptions are blind.

2 Abhimana. Abhimanoshamkarah. See Sarhkhya-Tattva-Kaumudi,
24 Karika, and Bk. II, Sutra 16, Samkhya-Pravacana-Sutra.

3 Tarn ahamkaraih upajivya hi buddhir adhyavasyati (Samkhya-

Tattva-Kaumudi), supra. '

EMBODIED CONSCIOUSNESS (JIVATMA) 63

which determines (Adhyavasayatmika buddhih).1 “A man
is said to determine (Adhyavasyati) who, having perceived
(Manas), and thought, ‘I am concerned in this matter
(Ahamkara)’ and thus having self-arrogated, comes to the
determination, * This must be done by me ’ (Kartavyam etat
maya).”2 “Must be done” here does not refer to exterior
action only, but to mental action (Manasi-kriya) also, such
as any determination by way of the forming of concepts and
percepts (“It is so”) and resolutions (“It must be done ”).
Buddhi pervades all effects whatever other than itself. It is
the principal Tattva because it pervades all the instruments
(Indriya), is the receptacle of all the Samskaras or Karmic
tendencies, and is in Samkhya the seat of memory. 3 It is the
thinking principle which forms concepts or general ideas
acting through the instrumentality of Ahamkara, Manas and
the Indriyas. In the operations of the senses Manas is the
principal; in the operation of Manas Ahamkara is the
principal ; and in the operation of Ahariikara Buddhi is the
principal. With the instrumentality of all of these Buddhi
acts, modifications taking place in Buddhi through the instru¬
mentality of the sense functions.4 It is Buddhi which is the
basis of all cognition, sensation, and resolves, and makes
over objects to Purusa, that is, Consciousness. And so it is
said that Buddhi, whose characteristic is determination,
is the charioteer; Manas, whose characteristic is Samkalpa-
vikalpa, is the reins; and the Senses are the horses. Jxva
is the Enjoyer (Bhokta), that is, Atma conjoined with body,

1 Samkhya-Pravacana, II. 13. The Sutra has Adhyavasayo buddhih;
but the Commentator points out that Buddhi is not to be identified with
its functions. Buddhi is thus called NiScayakarini.

2 Samkhya-Tattva-Kaumudi 23rd Karika: Sarva vyavaharta alocya
mattva aham atradhikrta ityabhimatya kartavyam etat maya iti
adhyavasyati.

8 Samkhya-Pravacana, II. 40-44.

4 Ibid., 45, 39.

THE SIX CENTRES AND THE SERPENT POWER

senses, Manas and Buddhi.1 In Buddhi Sattva-guna predomi¬
nates; in Ahamkara, Rajas, in Manas and the Indriyas and
their objects, Tamas.

Citta2 in its special sense is that faculty (Vrtti) by which
the Mind first recalls to memory (Smaranam) that of which
there has been previously Anubhava or pratyaksa Jnana —
that is, immediate cognition. This Smaranam exists only
to the extent of actual Anubhava. For remembrance is the
equivalent of, and neither more nor less than, what has been
previously known; 3 remembrance being the calling up of
that. Cinta, again, is that faculty whereby the current of
thought dwells, thinks and contemplates upon (Cinta) 4 the
subject so recalled by Smaranam, and previously known and
determined by Buddhi. For such meditation (Dhyana) is done
through the recall and fixing the mind upon past percepts and
concepts. According to Vedanta, Buddhi determines but once
only, and the further recall and thought upon the mental
object so determined is the faculty of the separate mental
category called Citta. Samkhya, on the principle of economy
of categories, regards Smaranam and Cinta to be functions
of Buddhi.6 In the works here translated and elsewhere
Citta is, however, currently used as a general term for the
working mind— that is, as a synonym for the Antahkarana.6

1 Samkara’s Commentary on Kathopanisad, 3rd Valli, 4th Mantra:
Atmendriyamanoyuktam bhokteyahur mamsinah; and sec Samkhya-
Pravacana, II. 47.

2 Getati anena iti cittam.

3 So the Patanjala-Sutra says: Anubhuta-visayasampramosah smrtih
(Nothing is taken away from the object perceived).

4 Anusamdhanatmika antahkarana-vrttir iti vedantah. (It is the
faculty of the Antahkarana which investigates in the Vedanta.)

6 Samkhya-Sastre ca cintavrttikasya cittasya buddhavevantarbhavah.
(In the Samkhya-Sastra, Citta, the function of which is Cinta, is included
in Buddhi, I, 64.)

6 Cittam antahkarana-samanyam (Citta is the Antahkarana in
general) : Samkhya-Pravacana-Bhasya.

EMBODIED CONSCIOUSNESS (JIVATMA) 65

To sum up the functions of the subtle body: the sense-
objects (Bhuta, derived from Tanmatra) affect the senses
(Indriya) and are perceived by Manas, are referred to the
self by Ahamkara, and are determined by Buddhi. The
latter in its turn is illumined by the light of Consciousness
(Cit), which is the Purusa; all the principles (Tattva)
up to and including Buddhi being modifications of appa¬
rently unconscious Prakrti. Thus all the Tattvas work for
the enjoyment of the Self or Purusa. They are not to be
regarded as things existing independently by themselves,
but as endowments of the Spirit (Atma). They do not work
arbitrarily as they will, but represent an organized co-operative
effort in the service of the Enjoyer, the Experiencer or
Purusa.

The subtle body is thus composed of what are called
the ** 17,” viz., Buddhi (in which Ahamkara is included),
Manas, the ten senses (Indriya), and the five Tanmatras.
No special mention is made of Prana or Vital Principle by
the Samkhya, by which it is regarded as a modification of
the Antahkarana, and as such is implicity included. The
Mayavadins insert the Prana pentad instead of the Tan¬
matra.1

The Jlva lives in his subtle or mental body alone when
in the dreaming (Svapna) state. For the outside world
of objects (Maha-bhuta) is then shut out and the conscious¬
ness wanders in the world of ideas. The subtle body or
soul is imperishable until Liberation is attained, when the
Jlvatma or seemingly conditioned consciousness ceases
to be such and is the Supreme Consciousness or Para-
matma, Nirguna-Siva. The subtle body thus survives the
dissolution of the gross body of matter, from which it goes

1 Sarhkhya-Pravacana-Sutra, III. 9. See Chapter on ‘ Power As Life *
in “ The World As Power ”,

THE SIX CENTRES AND THE SERPENT POWER

forth (Utkramana), and “reincarnates”1 (to use an English
term) until Liberation (Mukti). The Linga-Sarira is not
all-pervading (Vibhu), for in that case it would be eternal
(Nitya) and could not act (Kriya). But it moves and goes
(Gati). Since it is not Vibhu, it must be limited (Pari-
cchinna) and of atomic dimension (Anu-parimana). It is
indirectly dependent on food. For though the material
body is the food-body (Annamaya), Mind is dependent on it
when associated with the gross body. Mind in the subtle
body bears the Samskaras which are the result of past
actions. This subtle body is the cause of the third or
gross body.

The whole process of evolution is due to the presence
of the will to life and enjoyment, which is a result of
Vasana, or world-desire, carried from life to life in the
Samskaras, or impressions made on the subtle body by
Karma, which is guided by I§vara. In its reaching forth to
the world, the Self is not only endowed with the faculties
of the subtle body, but with the gross objects of enjoyment
on which those faculties feed. There, therefore, comes into
being, as a projection of the Power (Sakti) of Consciousness,
the gross body of matter called Sthula-Sarira.

The word Sarira comes from the root “ Sr ” to decay;
for the gross body is at every moment undergoing molecular
birth and death until Prana, or vitality, leaves the organism,
which, as such, is dissolved. The Soul (Jivatma) is, when it
leaves the body, no longer concerned therewith. There is
no such thing as the resurrection of the same body. It turns
to dust and the Jiva when it reincarnates does so in a new

1 This is transmigration or pretyabhava, which means “ the arising
again and again” — punarutpattih pretya bhavah, as Gautama says.
Pretya=having died, and Bhava=“ the becoming (born into the world)
again”. “ Again” implies habitualness: birth, then death, then birth,
and so on, until final emancipation which is Moksa, or Apavarga
(release), as the Nyaya calls it.

EMBODIED CONSCIOUSNESS (JIvATMA) 67

body, which is nevertheless, like the last, suited to give effect
to its Karma.

The Sthula-Sarira, with its three Dosas, six Ko£as, seven
Dhatus, ten Fires, and so forth,1 is the perishable body
composed of compounds of five forms of gross sensible matter
(Maha-bhuta), which is ever decaying, and is at the end
dissolved into its constituents at death.2 This is the Vedantik
body of food (Annamaya-Koga), so called because it is
maintained by food which is converted into chyle (Rasa),
blood, flesh, fat, bone, marrow and seed-components of the
gross organism. The Jiva lives in this body when in the
waking (Jagrat) state.

The human, physical, or gross body is, according to
Western science, composed of certain compounds of which
the chief are water, gelatine, fat, phosphate of lime, albumen,
and fibrin, and of these water constitutes some two-thirds of
the total weight. These substances are composed of simpler
non-metallic and metallic elements, of which the chief are
oxygen (to the extent of about two- thirds), hydrogen, carbon,
nitrogen, calcium, and phosphorus. Again, to go one step
farther back, though the alleged indestructibility of the ele¬
ments and their atoms is still said by some to present the
character of a “ practical truth ”, well-known recent experi¬
ments go to re-establish the ancient hypothesis of a single
Primordial Substance to which these various forms of matter
may be reduced, with the resultant of the possible and hitherto
derided transmutation of one element into another; since
each is but one of the plural manifestations of the same
underlying unity.

1 See Introduction to my edition of Prapaiicasara-Tantra, Vol. Ill,
"Tantrik Texts".

a Decay and death are two of the six Urmis which, with hunger
and thirst, grief and ignorance, are characteristics of the body (Deha-
dharma) : Prapaiicasara-Tantra, II.

THE SIX CENTRES AND THE SERPENT POWER

Recent scientific research has shown that this original
substance cannot be scientific “ matter ” — that is, that which
has mass, weight and inertia. Matter has been dematerialized
and reduced, according to current hypotheses, to something
which differs profoundly from “matter” as known by the
senses. This ultimate substance is stated to be Ether in a
state of motion. The present scientific hypothesis would
appear to be as follows : The ultimate and simplest physical
factor from which the universe has arisen is motion of and
in a substance called “ Ether,” which is not scientific
** matter ”. The motions of this substance give rise from the
realistic point of view to the notion of “ matter ”, Matter is
thus at base one, notwithstanding the diversity of its forms.
Its ultimate element is on the final analysis of one kind,
and the differences in the various kinds of matter depend
on the various movements of the ultimate particle and its
succeeding combinations. Given such unity of base, it is
possible that one form of matter may pass into another.
The Indian theory here described agrees with the Western
speculations to which we have referred, that what the latter
calls scientific or ponderable matter does not permanently
exist, but says that there are certain motions or forces (five
in number) which produce solid matter, and which are
ultimately reducible to ether (AkaSa). Akasa, however, and
scientific “ Ether ” are not in all respects the same. The
latter is an ultimate substance, not “ matter,” having vibra¬
tory movements and affording the medium for the trans¬
mission of light. Akasa is one of the gross forces into which
the Primordial Power (Prakrti-Sakti) differentiates itself.
Objectively considered it is a vibration1 in and of the

1 It is Spanda-naSlla (vibratory), according to Samkhya; for the
products share the character of the original vibrating Prakrti, and
these products are not, like Prakrti itself, all-pervading (Vibhu). The
VaiSesika-Sutrakara regards it as a motionless, colourless (Nirupa)

EMBODIED CONSCIOUSNESS (jIVATMA) 69

substance of Prakrti of which it is a transformation in which
the other forces are observed to be operating. Lastly,
Akasa is not an ultimate, but is itself derived from the super¬
sensible Tanmatra, with its quality (Guna) whereby AkaSa
affects the senses; and this Tanmatra is itself derived from the
mental I-making principle (Ahamkara), or personal conscious¬
ness produced from the superpersonal Jiva-consciousness as
such (Buddhi), emanating from the root-energy, or Prakrti-
Sakti, the cause and basis of all forms of “ material ” force or
substance. At the back of both “ matter ” and mind, there
is the creative energy (Sakti) of the Supreme who is the cause
of the universe and Consciousness itself.

Matter affects the Jxva in five different ways, giving rise
in him to the sensations of smell, taste, sight, touch and feel,
and hearing.

As already explained, the Tanmatras are supersensible,
being abstract qualities, whilst the senses perceive their varia¬
tions in particular objects only. These sense particulars are
produced from the generals or Universals.

From the Sabda-Tanmatra and from the combinations of
the latter with the other Tanmatras are produced the gross
Bhutas (Maha-bhuta), which as things of physical magnitude
perceivable by the senses approach the Western definition of
discrete sensible “ matter ”. These five Maha-bhutas are
Akasa (Ether), Vayu (Air), Tejas (Fire), Apas (Water) and
PrthivI (Earth). Their development takes place from the
Tanmatra, from one unit of that which is known in sensible
matter as mass (Tamas), charged with energy (Rajas) by the
gradual accretion of mass and redistribution of energy. The
result of this is that each Bhuta is more gross than that which

continuum (Sarva-vyapI). It is not an effect and is Vibhu, therefore it
cannot vibrate (Gatikriya). The Commentators argue that, as it is
a Dravya or thing, it must possess the general quality (Dharma) of
Dravya or Krya — that is, action. See Chapter on * Power As Matter *
in cc The World As Power ”,

70 THE SIX CENTRES AND THE SERPENT POWER

precedes it until “ Earth ” is reached. These five Bhutas
have no connection with the English “ elements ” so called,
nor, indeed, are they elements at all, being derived from the
Tanmatras. Dynamically and objectively considered they are
(proceeding from AkaSaJ said to be five forms of motion, into
which Prakrti differentiates itself: viz-, non-obstructive, all-
directed motion radiating lines of force in all directions,
symbolized as the “ Hairs of Siva ” 1 affording the space
(AkaSa) in which the other forces operate; transverse motion2
and locomotion in space (Vayu); upward motion giving
rise to expansion (Tejas); downward motion giving rise
to contraction (Apas); and that motion which produces
cohesion, its characteristic of obstruction being the opposite
of the non-obstructive ether in which it exists and from which
it and the other Tattvas spring. The first is sensed by
hearing through its quality (Guna) of sound (Sabda) ; 3 the
second by touch through resistance and feeling;4 the third
by sight as colour; 5 the fourth by taste through flavour; and
the fifth by the sense of smell through its odour, which
is produced by matter only in so far as it partakes of the
solid state.6

1“ Kashmir Saivaism,” p. 132, where it is suggested that the
lines of the magnetic field are connected with the lines of Dik (direction)
as the lines of ethereal energy.

2 Vayu, as the Prapancasara-T an tra says, is characterized by motion
(Calanapara) . The Samskrit root Va=to move. See Su£ruta, Vol. II,
p. 2, ed. Kaviraj Kunjalala Bhisagratna.

3 According to Western notions, it is the air which is the cause of
sound. According to Indian notions. Ether is the substratum (Airaya)
of sound, and Air (Vayu) is a helper (Sahakari) in its manifestation.

4 Touch is not here used in the sense of all forms of contact, for
form and solidity are not yet developed, but such particular contact as
that by which is realized the thermal quality of things.

5 Fire is the name or that action which builds and destroys shapes.

6 All matter in the solid state (Parthiva) giving rise to smell is hi
the state of earth — e.g., metals, flowers, etc.

EMBODIED CONSCIOUSNESS (JIVATMA) 71

The hard and stable obstructive “ earth ” is that which
is smelt, tasted, seen, and touched, and which exists in
space which is known by hearing — "that is, the sounds in
it. The smooth “ water ” is that which is tasted, seen,
and touched in space. “ Fire ” is what is seen and touched
— that is, felt as temperature — in space. “Air” is what
is so felt in space. And sound which is heard is that
by which the existence of the “ Ether ” is known. These
Bhutas when compounded make up the material universe.
Each thing therein being thus made of all the Bhutas, we
find in the Tantras that form, colour and sound, are related,
a truth which is of deep ritual significance. Thus, each of
the sounds of speech or music has a corresponding form,
which have now been made visible to the eye by the Phono¬
scope.1 Thus the deaf may perceive sounds by the eye, just
as by the Optophone and blind may read by means of
the ear.

In the same Sastra various colours and figures (Manda¬
tes) are assigned to the Tattvas to denote them. AkaSa
is represented by a transparent white circular diagram in
which, according to some accounts, there are dots (Cidra
= hole), thus displaying the interstices which AkaSa produces;
for AkaSa, which is all-pervading, intervenes between each of
the Tattvas which are evolved from it.

Vayu is denoted by a smoky grey, six-cornered dia¬
gram; 2 Tejas, red, triangular diagram; Apas, white, crescent¬
shaped diagram; and Prthivi, yellow, quadrangular diagram

1 When words are spoken or sung into a small trumpet attached to
the instrument, a revolving disk appears to break up into a number of
patterns, which vary with the variations in sound.

2 See as to this and other diagrams the coloured plates of the
Cakras.

72 THE SIX CENTRES AND THE SERPENT POWER

which, as the superficial presentation of the cube, well denotes
the notion of solidity.

Similarly, to each Devata also there is assigned a Yan-
tra, or diagram, which is a suggestion of the form assumed
by the evolving Prakrti or body of that particular Con¬
sciousness.

The gross body is, then, a combination of the com¬
pounds of those Maha-bhutas, derivable from the Akala
(“ Ether ”) Tattva.

The Bhutas and the Tanmatras, as parts of these com¬
pounds, pervade the body, but particular Bhutas are said
to have centres of force in particular regions. Thus the
centres (Cakra) of “ Earth ” and “ Water ” are the two
lower ones in the trunk of the body. “ Fire ” predominates
in the central abdominal region, and “ Air ” and “ Ether ”
in the two higher centres in the heart and throat. These
five Tanmatras, five Bhutas, and the ten senses (Indriyas)
which perceive them, are known as the twenty gross Tattvas
which are absorbed in Yoga in the centres of the bodily
trunk. The remaining four subtle mental Tattvas (Buddhi,
Aharhkara, Manas and Prakrti) have their special centres
of activity in the head. Again, the Bhutas may be specially
displayed in other portions of the bodily organism. Thus,
Prthivi displays itself as bone or muscles; Apas as urine
and saliva; Tejas as hunger and thirst; Vayu in grasping
and walking. Fire is manifold, its great mystery being
saluted by many names. So Tejas manifests both as light
and heat, for, as Helmholtz says, the same object may
affect the senses in different ways. The same ray of Sun¬
shine, which is called light when it falls on the eyes, is
called heat when it falls on the skin. Agni manifests in
the household and umbilical fires; as Kamagni in the
Muladhara centre; in Badaba or submarine fire and in the
** Lightning ” of the Susumna in the spinal column.

EMBODIED CONSCIOUSNESS (JIVATMA) 73

Matter, thus exists in the five states etheric,1 aerial,2
fiery,3 fluid,4 * and solid.6 Prthivi does not denote merely
what is popularly called “Earth”. All solid (Parthiva)
odorous substance is in the Prthivi state. All substance
in the fluid (Apya) state is in the Apas state, as everything
which has cohesive resistance is in that of Prthivi. This
latter, therefore, is the cohesive vibration, the cause of solid¬
ity, of which the common earth is a gross compounded
form. All matter in the aerial (Vayava) condition is in the
Vayu state. These are all primary differentiations of cosmic
matter into a universe of subtly fine motion. The Tattvas
regarded objectively evoke in the Indriyas smell, taste, sight,
touch and hearing.

The gross body is thus a combination of the compounds
of these Maha-Bhutas, derivable ultimately from Ether
(AkaSa), itself evolved in the manner described.

The gross and subtle bodies above described are vital¬
ized and held together as an organism by Prana, which is
evolved from the active energy (Kriya-Sakti) of the Linga
Sarira. Prana, or the vital principle, is the special rela¬
tion of the Atma with a certain form of matter which by
this relation the Atma organizes and builds up as a means
of having experience.6 This special relation constitutes the

1 All-pervading (Sarva-vyapfi, though relatively so in Samkhya, and
colourless (Nirupa). As to vibration, v. ante.

2 With movements which are not straight (Tiryag-gamana-£lla).

8 Illuminating (PrakaSa) and heating (Tapa).

4 Liquid (Tarala), moving (Calana£la). It has the quality of
Sneha, whereby things can be rolled up into a lump (Pinda), as moisten¬
ed flour or earth. Some solids things become liquid for a time through
heat; and others become solids, the Jati (species) of which is still water

(Jalatva).

6 Without hollow, dense (Ghana), firm (Drdha), combined (Sam-
ghata) and hard (Katina).

6 “ Hindu Realism,” p. 84. See Chapter on * Power As Life ’ in
“ The World As Power

74 THE SIX CENTRES AND THE SERPENT POWER

individual Prana in the individual body. The cosmic all-
pervading Prana is not Prana. in this gross sense, but is a
name for the Brahman as the author of the individual
Prana. The individual Prana is limited to the particular
body which it vitalizes, and is a manifestation in all breathing
creatures (Pram) of the creative and sustaining activity of the
Brahman, who is represented in individual bodies by the
Devi Kunclalinl.

All beings, whether Devatas, men, or animals, exist
only so long as the Prana is within the body. It is the
life-duration of all.1 What life is has been the subject of
dispute in India as elsewhere.2 The materialists of the
Lokayata school considered life to be the result of the chemi¬
cal combinations of the elements, in the same manner
as the intoxicating property of spirituous liquors results
from the fermentation of unintoxicating rice and molasses,
or as spontaneous generation was supposed to occur under
the influence of gentle warmth. This is denied by the
Samkhya. Though Prana and its fivefold functions are
called Vayu, Life, according to this school, is not a Vaytl
in the sense of a mere biomechanical force, nor any
mere mechanical motion resulting from the impulsion of
such Vayu.

According to the view of this school, Prana, or vitality,
is the common function of the mind and all the senses, both
sensory (Jnanendriya) and motor (Karmendriya), which result
in the bodily motion. Just as several birds when confined
in one cage cause that cage to move by themselves moving,
so the mind and senses cause the body to move while they
are engaged in their respective activities. Life is, then, a
resultant of the various concurrent activities of other princi¬
ples or forces in the organism.

1 Kausitakl Upanisad, 3-2.

a See Chapter on ‘ Power As Life ’ in “ The World As Power ”.

EMBODIED CONSCIOUSNESS (JIVATMA) 75

The Vedantists agree in the view that the Prana is
neither Vayu nor its operation, but deny that it is the mere
resultant of the concomitant activities of the organism,
and hold that it is a separate independent principle and
“ material ” form assumed by the universal Consciousness.
Life is therefore a subtle principle pervading the whole or¬
ganism which is not gross Vayu, but is all the same a subtle
kind of apparently unconscious force, since everything which
is not the Atma or Purusa is, according to Mayavada-
Vedanta and Samkhya, unconscious or, in Western parlance
"material” (Jada).1 The gross outer body is heterogeneous
(Paricchinna) or made up of distinct or well-defined parts.
On the other hand, the Pranamaya self which lies within
the Annamaya self is a homogeneous undivided whole (Sadha-
rana) permeating the whole physical body (Sarva-pinda-
vyapin). It is not cut off into distinct regions (Asadharana)
(as is the Pinda, or microcosmic physical body. Unlike the
latter, it has no specialized organs each discharging a specific
function. It is a homogeneous unity (Sadharana) present in
every part of the body, which it ensouls as its inner self.
Vayu 2 which courses through the body is the manifestation,
self-begotten, the subtle, invisible, all-pervading, divine energy
of eternal life. It is so called from the fact of its coursing
throughout the universe. Invisible in itself, yet its opera¬
tions are manifest. For it determines the birth, growth and
decay of all animated organisms, and as such it receives the

1 See Commentary on Taittiriya Upanisad, edited by Mahadeva-
Sastri and Appendix C, by Dr. Brojendra Nath Seal, to Professor
B. K. Sarkar’s “The Positive Background of Hindu Sociology,” where
some further authorities are given. By unconscious in Vedanta is meant
that thing is an object of consciousness, not that it is unconscious in itself
for all is essentially consciousness.

2 In the sense of Praiia. The Sanskrit root va=to move. See
SuSruta, Vol. II, p. 2, ed. by Kaviraj Kunjalala Bhisagratna.

THE SIX CENTRES AND THE SERPENT POWER

homage of all created beings. As vital Vayu it is instan¬
taneous in action, radiating as nerve force through the or¬
ganism in constant currents. In its normal condition it
maintains a state of equilibrium between the different Dosas 1
and Dhatus,1 or root principles of the body. The bodily
Vayu is divided, as are the principles called Pitta1 and
Kapha,1 into five chief divisions according to the differences
in location and function. Vayu, known in its bodily aspect
as Prana, the universal force of vital activity, on entry into
each individual is divided into tenfold functions (Vrtti) of
which five are chief. The first or breathing, bears the same
name (Prana) as that given to the force considered in its
totality — the function whereby atmospheric air with its per¬
vading vitality, which has been first drawn from without into
the bodily system, is expired.2

On the physical plane Prana manifests in the animal
body as breath through inspiration (Sa), or Sakti, and ex¬
piration (Ha), or Siva. Breathing is itself a Mantra, known
as the Mantra which is not recited (Ajapa-mantra), for it is
said without volition.3

The divine current is the motion of Ha and Sa. This
motion, which exists on all the planes of life, is for the
earth plane (Bhurloka) created and sustained by the Sun, the

1 See Introduction to third volume of “ Tantrik Texts,” where these
terms are explained. The Devatas of these Dhatus are Dakinl and the
other Saktis in the Gakras. See “ The World As Power

2 The Vayus have other functions than those mentioned. The matter
is here stated only in a general way. See Susruta-Samhita, cited ante.
Prana is not the physical breath, which is a gross thing, but that function
of vital force which exhibits itself in respiration.

3 Thus the Niruttara-Tantra (Chapter IV) says:

Ham-karena bahir yati sah-karena viset punah,

Hamseti paramam man tram jivojapati sarvada.

By Hamkara it goes out, and by Sahkara it comes in again. A jlva
always recites the Supreme Mantra Hamsah. See also Dhyana-bindu Up.

EMBODIED CONSCIOUSNESS (JIvATMA) 77

solar breath of which is the cause of human breath with its
centrifugal and centripetal movements, the counterpart in
man of the cosmic movement of the Hamsah or Siva-Sakti-
Tattvas, which are the soul of the Universe. The Sun is not
only the centre and upholder of the solar system,1 but the
source of all available energy and of all physical life on earth.
Accompanying the sunshine there proceeds from the orb a
vast invisible radiation, the pre-requisite of all vegetable and
animal life. It is these invisible rays which, according to
science, sustain the mystery of all physical life. The Sun as
the great luminary is the body of the Solar God, a great
manifestation of the Inner Spiritual Sun.2

Apana, the downward “breath” which pulls against
Prana, governs the excretory functions; Samana kindles the
bodily fire and governs the processes of digestion and assimi¬
lation; Vyana, or diffused “breathing,” is present throughout
the body, effecting division and diffusion, resisting disintegra¬
tion, and holding the body together in all its parts; and
Udana, the ascending Vayu, is the so-called “ upward breath¬
ing”. Prana is in the heart; Apana in the anus; Samana
in the navel; Udana in the throat; and Vyana pervades the
whole body.3 By the words “ navel ” and so forth it is not
meant that the vayu is in the navel itself but in that region
of the body so designated — the abdominal region and its

1 The Sun is said to hold the vast bulk of the total matter of the
solar system, while it only carries about 2 per cent of its movement of
momentum.

2 The Yoga works speak of the Moon-Git (Giccandra). It is this
spiritual moon which is shown on the cover of this book, embraced by
the Serpent Kunclalim.

a Amrtanada-Upanisad, w. 34, 35 — Anandasrama Edition. Vol.
XXIX, p. 43; Sandilya Up., Gh. I. See also, as to Prana, Gh. II,
Prapancasara-Tantra. It is also said that Prana is at the tip of the
nostrils (Nasagra-varttI), and others are also said to be elsewhere. These
localities denote special seats of function. See “The World As
Power”.

78 THE SIX CENTRES AND THE SERPENT POWER

centre the Manipura-Cakra. The five minor Vayus are Naga,
Kurma, Krkara, Devadatta, and Dhanamjaya, which mani¬
fest in hiccup, closing and opening the eyes, digestion,1 yawn¬
ing, and in that Vayu “which leaves not even the corpse”.
The functions of Prana may be scientifically defined as
follows: Appropriation (Prana), Rejection (Apana), Assimila¬
tion (Samana), Distribution (Vyana), and Utterance (Udana).
The Prana represents the involuntary reflex action of the
organism and the Indriyas one aspect of its voluntary activity.

In the case of the individualised Prana, or principle
which vitalizes the animal organism during its earth life, it
may be said, when regarded as an independent principle, to
be a force more subtle than that which manifests as terrestrial
matter which it vitalises. In other words, according to this
theory, the Atma gives life to the earth organisms through the
medium of terrestrial Prana, which is one of the manifesta¬
tions of that Energy which issues from and is at base the all-
pervading Atma, as Sakti.

Atma as such has no states, but in worldly parlance we
speak of such. So the Mandukya-Upanisad 2 speaks of the
four aspects (Pada) of the Brahman.

Caitanya, or Consciousness in bodies, is immanent in the
individual and collective gross, subtle, and causal bodies, and
transcends them. One and the same Git pervades and
transcends all things, but is given different names to mark
its different aspects in the Jiva. Cit, being immutable, has
itself no states; for states can only exist in the products of
the changing Prakrti-Sakti. From, however, the aspect
of Jiva several states exist, which, though informed by the

1 Ksudhakara; lit., “appetite-maker”.

a This Upanisad gives an analysis of the states of Consciousness
on all planes, and should be studied in connection with Gaudapada’s
Kanka on the same subject with Samkaracarya’s Commentary on the
latter. 1

EMBODIED CONSCIOUSNESS (JIVATMA) 79

same Cit, may from this aspect be called states of con¬
sciousness.1

In the manifested world, Consciousness appears in three
states (Avastha), viz-2 : waking (Jagrat), dreaming (Svapna),
and dreamless slumber (Susupti). In the waking state the
Jiva is conscious of external objects (Bahih-prajna), and is the
gross enjoyer of these objects through the senses (Sthula-
bhuk).3 The Jiva in this state is called Jagari — that is, he
who takes upon himself the gross body called ViSva. Here
the Jiva consciousness is in the grow body.

In dreaming (Svapna) the Jiva is conscious of inner
objects (Antah-prajna), and the enjoyer of what is subtle
(Pra-vivikta-bhuk) — that is, impressions left on the mind by
objects sensed in the waking state. The objects of dreams
have only an external reality for the dreamer, whereas the
objects perceived when awake have such reality for all who
are in that state. The mind ceases to record fresh impres¬
sions, and works on that which has been registered in the
waking state.

The first (Jagrat) state is that of sense perception. Here
the ego lives in a mental world of ideas, and the Jiva con¬
sciousness is in the subtle body. Both these states are states of
duality in which multiplicity is experienced.4

1 Described in detail post.

8 See Mandukya-Upanisad (where these are analysed) with Gauda-
pada’s Karika and Samkaracarya’s Commentary on the same.

* Mandukya Up., Mantra 3. Prapancasara-Tantra; Svairindriyair
yadatma bhungte bhogan sa jagaro bhavati (Ch. XIX, Tantrik Texts,
Vol. III). See Iivara-pratyabhijna : Sarvaksa-gocaratvena ya tu bahyataya
sthita (cited by Bhaskararaya in Comm, to v. 62 of Lalita).

4 See Mandukya Up., Mantra 4. lSvara-pratyabhijna,

ManomatrapatheSdhyaksavisayatvena vibhramat
Spastavabasabhavanam srstih svapnapadam matarii

(Cited in Lalita, under v. 113.)

Prapaficasara-Tantra: Samjnarahitair api tair asyanubhavo bhavet
punah svapnah.

80 THE SIX CENTRES AND THE SERPENT POWER

The third state, or that of dreamless sleep (Susupti),
is defined as that which is neither waking nor dreaming, and
in which the varied experiences of the two former states
are merged into a simple experience (Eklbhuta), as the
variety of the day is lost in the night without extinction of such
variety. Consciousness is not objective (Bahih prajna) nor sub¬
jective (Antah-prajna), but a simple undifferenced conscious¬
ness without an object other than itself (Prajnana-ghana).
In waking the Jiva consciousness is associated with mind
and senses; in dreaming the senses are withdrawn; in
dreamless slumber mind also is withdrawn. The Jiva, called
Prajna, is for the time being merged in his causal body — >
that is, Prakrti inseparably associated with Consciousness
— that is, with that state of Consciousness which is the
seed from which the subtle and gross bodies grow. The
state is one of bliss. The Jiva is not conscious of anything,1
but on awakening preserves only the notion, “ Happily I
slept; I was not conscious of anything.” 2 This state is
accordingly that which has as its object the sense of noth¬
ingness.3 Whilst the two former states enjoy the gross and
subtle objects respectively, this is the enjoyer of bliss only
(Ananda-bhuk) — that is, simple bliss without an object. The
Lord is always the enjoyer of bliss, but in the first two
states He enjoys bliss through objects. Here He enjoys
bliss itself free from both subject and object. In this way
the Susupti state approaches the Brahman Consciousness.
But it is not that in its purity, because it, as the other
two states are both associated with ignorance (Avidya) the

1 This state, when nothing is dreamt, is rarer than is generally
supposed.

2 See Patanjala-Yoga-Sutra: Sukham ahaiii asvapsarii na kincid
avedisam iti smaranat.

8 Abhava-pratyayalamhanavrttir nidra. See also Prapancasara-
Tantra: Atmanirudyuktataya nairakulyam bhavet susuptir api (Ch. XIX,
Vol. Ill, of Tantrik Texts).

EMBODIED CONSCIOUSNESS (JIVATMA) 81

first two with Vikrti, and the last with Prakrti. Beyond,
therefore, the state there is the “fourth” (Turiya). Here
the pure experience called Suddha-vidya is acquired through
Samadhi-yoga, Jlva in the Susupti state is said to he in the
causal (Karana) body, and Jiva in the Turiya state is said to
be in the great causal (Maha-karana) body.1

Beyond this there is, some say, a fifth state, “beyond
the fourth ” (Turiyatita), which is attained through firmness
in the fourth. Here the Isvara-Tattva is attained. This
is the Unmesa 2 state of consciousness, of which the Sadakhya-
Tattva is the Nimesa.2 Passing beyond “ the spotless one
attains the highest equality,” and is merged in the Sup¬
reme Siva.

The above divisions — Visva, Taijasa, and Prajna — are
those of the individual Jiva. But there is also the collective
or cosmic Jiva, which is the aggregate of the individual Jivas
of each particular state.3 In the macrocosm these collect¬
ive4 Jivas are called VaiSvanara (corresponding to the

1 Bhaskararaya in his Comm, on Lalita says : Ata eva susupti-daia-
panna-jivopadheh karanaSariratvena turiyadaSapanna-jivopadheh maha-
karanasarii atvena vyavaharah.

Inasmuch as the Jiva in the Susupti state is possessed of the
Karana-sarira (causal body) the same Jiva in the Turiya state is under¬
stood to be possessed of the Great Causal Body (Mahakarana-£ariratvena
vyavaharah).

2 Opening and closing of the eyes (of consciousness) . The latter is
the last stage before the perfect Siva-consciousness is gained.

3 Accounts vary in detail according as a greater or less number of
stages of ascent are enumerated. Thus Nirvana-Tan tra, cited in Comm,
to v. 43 post, says the Paramatma is the Devata in the Turiya state; and
Prapaiicasara (Ch. XIX) says Jagrat is Bija, Svapna is Bindu, Susupti is
Nada, Turiya is Sakti, and the Laya beyond is Santa.

4 The nature of the collectivity is not merely a summation of units,
but a collectivity the units of which are related to one another as parts
of an organized whole. Thus Hiranyagarbha is he who has the con¬
sciousness of being all the Jivas. SamastyabhimanI Hiranyagarbhat-
makah ( Bhaskararaya, op. cit. v. 61). He is the aggregate of these Jivas.

THE SIX CENTRES AND THE SERPENT POWER

individual Visva body), Hiranyagarbha, and Sutratma1 (cor¬
responding to the individual Taijasa-body); and ISvara is the
name of the collective form of the Jivas described as Prajna.
Cosmically, these are the conscious Lords of the objective,
subjective, and causal worlds, beyond which there is the
Supreme Consciousness.

Supreme Yoga-experience and Liberation is attained by
passing beyond the first three states of ordinary experience.

The Yoga-process is a return-movement to the Source
which is the reverse of the creative movement therefrom.
The order of production is as follows: Buddhi, then Aham-
kara, from the latter the Manas, Indriya and Tanmatra and
from the last the Bhuta. As the seat of the Source is in
the human body the cerebrum in which there is the greatest
display of Consciousness, the seat of Mind is between the
eyebrows and the seats of Matter in the five centres from
the throat to the base of the spine. Commencement of the
return movement is made here and the various kinds of
Matter are dissolved into one another, and then into Mind
and Mind into Consciousness as described later in Chapter V.
To the question whether man can here and now attain the
supreme state of Bliss, the answer in Yoga is “ yes”.

1 There is said to be this distinction between the two, that the
Paramatma manifested as the collective Antahkarana is Hiranyagarbha,
as tne collective Prana it is called Sutratma. When manifest through
these two vehicles without differentiation it is Antaryamin. See Bhaskara-
raya, loc. cit.

MANTRA

Reference is made in the Text and in this Introduction
to Sabda, Varna, Mantra. It is said that the letters (Varna)
of the alphabet are distributed throughout the bodily centres
on the petals of the lotuses, as is shown on Plates II-VII.
In each of the lotuses there is also a Seed-Mantra (Bija)
of the Tattva of the centre. Kundalini is both Light
(Jyotirmayi) and Mantra (Mantramayi),1 and Mantra is used
in the process of rousing Her.

There is perhaps no subject in the Indian Sastra which
is less understood than Mantra. The subject is so important
a part of the Tantra-Sastra that its other title is Mantra-
Sastra. Commonly Orientalists and others describe Mantra
as “ prayer,” “ formulae of worship,” “ mystic syllables,”
and so forth. Mantra science may be well-founded or not,
but even in the latter case it is not the absurdity which
some suppose it to be. Those who think so might except
Mantras which are prayers, and the meaning of which they
understand, for with prayer they are familiar. But such
appreciation itself shows a lack of understanding. There
is nothing necessarily holy or prayerful about a Mantra.
Mantra is a power (Mantra-Sakti) which lends itself im¬
partially to any use. A man may be injured or killed by
Mantra;2 by Mantra a kind of union with the physical

1 The first is the subtle, the second the gross form. See as regards
the subject-matter of this Chapter the Author’s “ Garland of Letters ”.

* As in Maranam and other of the Sat-karma. To quote an example
which I have read in an account of an author nowise “ suspect ” as an

THE SIX CENTRES AND THE SERPENT POWER

Sakti is by some said to be effected; 1 by Mantra in the
initiation called Vedhadxksa there is such a transference of
power from the Guru to the disciple that the latter swoons
under the impulse of it; 2 by Mantra the Homa fire may and,
according to ideal conditions, should be lighted ; 3 by Mantra
man is saved, and so forth. Mantra, in short, is a power
(Sakti) ; power in the form of Sound. The root “ man ”
means “ to think *\

The creative power of thought is now receiving increas¬
ing acceptance in the West. Thought-reading, thought-
transference, hypnotic suggestion, magical projections (Mok-
sana), and shields (Grahana),4 are becoming known and
practised, not always with good results. The doctrine is
ancient in India, and underlies the practices to be found in
the Tantras, some of which are kept in general concealed to

Occultist, Theosophist, etc. — General J. T. Harris noticed a scorpion
close to the foot of a Sadhu. “ Don’t move,” he said: “there is a
scorpion by your foot.” The Sadhu leaned over, and when he saw the
scorpion he pointed at it with his fingers, on which the animal immedi¬
ately and in the presence of the General shrivelled up and died. “ You
seem to have some powers already,” the General said; but the Sadhu
simply waived the matter aside as being of no importance (“ China Jim ” :
“Incidents in the Life of a Mutiny Veteran,” by Major-General
J. T. Harris, p. 74. Heinemann).

1 An extraordinary use to which it is put, I am informed by some
worshippers of the Bhairava-Mantra. The man projects the Mantra on
to the woman, who then experiences the sensation of a physical union.
The Visnu-Purana speaks of generation by will power.

2 As the Kularnava-Tantra says, and as may be readily understood,
such a Guru is hard to get. The disciple who receives this initiation gets
all the powers of his initiator. It is said that there are Gurus who can
at once make their disciples fit for the highest aims.

3 As is stated to have actually happened lately in the house of a friend
of a collaborator of mine. A man is alleged to have lit the fuel in
Kusandika-Homa simply by Mantra and the Bija of fire (“Ram ”) without
recourse to light or match.

4 This Sanskrit term expresses not so much a “ fence ” to which use a
Kavaca is put, but the knowledge of how a man may “ catch ” a Mantra
projected at him.

MANTRA

prevent misuse.1 What, however, is not understood in the
West is the particular form of Thought-science which is
Mantra- vidya. Those familiar with Western presentment
of similar subjects will more readily understand2 when I
say that, according to the Indian doctrine here described,
thought (like mind, of which it is the operation) is a Power
or Sakti. It is, therefore, as real, as outer material objects.
Both are projections of the creative thought of the World-
thinker. The root “man,” which means ‘to think’, is also
the root of the Sanskrit word for “ Man,” who alone of all
creation is properly a thinker. Mantra is the manifested
Sabda-brahman.

But what is Sabda or “ sound ” ? Here the Sakta-Tantra-
Sastra follows the Mimamsa doctrine of Sabda, with such
modifications as are necessary to adapt it to its doctrine
of Sakti. Sound (Sabda), which is a quality (Guna) of
ether (Akasa), and is sensed by hearing, is two-fold — namely,
lettered (Varnatmaka-Sabda) and unlettered, or Dhvani
(Dhvanyatmaka-Sabda) . 3 The latter is caused by the strik¬
ing of two things together, and is meaningless. Sabda,
on the contrary, which is Anahata (a term applied to the
Heart Lotus), is that Brahman sound which is not caused
by the striking of two things together. Lettered sound is
composed of sentences (Vakya), words (Pada), and letters

1 In the Samhita called Kularnava (not the Tantra of that name)
Siva, after referring to some terrible rites with the flesh of black cats,
bats, and other animals, the soiled linen of a Candala woman, the
shroud of a corpse, and so forth, says; “Oh, Parvati, my head and
limbs tremble, my mouth is dried ” (Hrdayam kampate mama, gatrani
mama kampante, mukham £usyate Parvati), adding: “One must not
speak of it, one must not speak, one must not speak, again and again I
say it must not be spoken of” (Na vaktavyam na vaktavyam na vaktavyam
punah punah).

2 It is because the Orientalist and missionary know nothing of occult¬
ism, and regard it as superstition, that their presentment of Indian
teaching is so often ignorant and absurd.

3 This Dhvani is the gross body of the Mantra. See the Author’s
" Garland of Letters ”.

86 THE SIX CENTRES AND THE SERPENT POWER

(Varna). Such sound has a meaning.1 Sabda manifesting
as speech is said to be eternal. 2 3 This the Naiyayikas deny,
saying that it is transitory. A word is uttered, and it is gone.
This opinion the Mimamsa denies, saying that the. percep¬
tion of lettered sound must be distinguished from lettered
sound itself.8 Perception is due to Dhvani caused by the
striking of the air in contact with the vocal organs — namely,
the throat, palate and tongue. Before there is Dhvani there
must be the striking of one thing against another. It is not
the mere striking which is the lettered Sabda. This mani¬
fests it. The lettered sound is produced by the formation of
the vocal organs in contact with air, which formation is in
response to the mental movement or idea, which by the will
thus seeks outward expression in audible sound. 4 * * It is this
perception which is transitory, for the Dhvani which mani¬
fests ideas in language is such. But lettered sound, as it
is in itself — is eternal. It was not produced at the moment
it was perceived. It was only manifested by the Dhvani. It
existed before, as it exists after, such manifestation, just as
a jar in a dark room which is revealed by a flash of lightning
is not then produced, nor does it cease to exist on its ceasing
to be perceived through the disappearance of its manifester,
the lightning. The air in contact with the voice organs
reveals sound in the form of the letters of the alphabet, and

1 When the word “ Ghata ” is uttered, then there arises in the mind
the idea of a jar. When, the Mantra of a Divinity is uttered there arises
the idea of the Deity whose name it is.

8 Not as audible sounds (Dhvani), but as that which finds auditory
expression in audible sounds. The sensible expressions are transient.
Behind them is the eternal Logos (Sabda-brahman), whose manifesta¬
tion they are.

3 Samarh tu tatra darSanam (“But alike is the perception thereof”).

4 This is only one form in which letters find sensible expression.

Thus writing gives visual expression, and to the blind perforated dots

give tactual expression.

MANTRA

their combinations in words and sentences. The letters are
produced for hearing by the effort of the person desiring to
speak, and become audible to the ear of others through the
operation of unlettered sound or Dhvani. The latter being a
manifester only, lettered Sabda is something other than its
manifester.

Before describing the nature of Sabda in its different
forms of development it is necessary to understand the Indian
psychology of perception. At each moment the Jiva is subject
to innumerable influences which from all quarters of the
universe pour upon him. Only those reach his Consciousness
which attract his attention, and are thus selected by his
Manas. The latter attends to one or other of these sense im¬
pressions, and conveys it to the Buddhi. When an object
(Artha) is presented to the mind and perceived, the latter is
formed into the shape of the object perceived. This is called
a mental Vrtti (modification), which it is the object of Yoga
to suppress. The mind as a Vrtti is thus a representation of
the outer object. But in so far as it is such represention it
is as much an object as the outer one. The latter — that is,
the physical object — is called the gross object (Sthula-artha),
and the former or mental impression is called the subtle object
(Suksma-artha). But besides the object there is the mind
which perceives it. It follows that the mind has two aspects,
in one of which it is the perceiver and in the other the
perceived in the form of the mental formation (Vrtti) which
in creation precedes its outer projection, and after the crea¬
tion follows as the impression produced in the mind by the
sensing of a gross physical object. The mental impression
and the physical object exactly correspond, for the physical
object is, in fact, but a projection of the cosmic imagination,
though it has the same reality as the mind has; no more
and no less. The mind is thus both cognizer (Grahaka) and
cognized (Grahya), revealer (Prakasaka) and revealed

88 THE SIX CENTRES AND THE SERPENT POWER

(Prakaiya), denoter (Vacaka) and denoted (Vachya). When
the mind perceives an object it is transformed into the shape of
that object. So the mind which thinks of the Divinity which
it worships (Ista-devata) is at length, through continued devo¬
tion, transformed into the likeness of that Devata. By
allowing the Devata thus to occupy the mind for long it
becomes as pure as the Devata. This is a fundamental prin¬
ciple of Tantrik Sadhana or religious practice. The object
perceived is called Artha, a term which comes from the root
“ Ri ” which means to get, to know, to enjoy. Artha is that
which is known, and which therefore is an object of enjoy¬
ment. The mind as Artha — that is, in the form of the mental
impression — is a reflection of the outer object or gross Artha.
As the outer object is Artha, so is the interior subtle mental
form which corresponds to it. That aspect of the mind which
cognizes is called Sabda or Nama (name), and that aspect in
which it is its own object or cognized is called Artha or Rupa
(form). The outer physical object of which the latter is, in
the individual, an impression is also Artha or Rupa, and
spoken speech is the outer Sabda. Subject and object are
thus from the Mantra aspect Sabda and Artha — terms cor¬
responding to the Vedantic Nama and Rupa, or concepts and
concepts objectified. As the Vedanta says, the whole creation
is Nama and Rupa. Mind is the power (Sakti), the function
of which is to distinguish and identify (Bheda-samsarga-vrtti
Sakti).

Just as the body is causal, subtle and gross, so is Sabda,
of which there are four states (Bhava), called Para, Pai-
yanti, Madhyama and Vaikhari — terms further explained in
Section V of this Introduction. Para sound is that which
exists of the differentiation of the Mahabindu before actual
manifestation. This is motionless causal Sabda in Kunda-
lini in the Muladhara centre of the body. That aspect of
it in which it commences to move with a general — that is,

MANTRA

non-particularized — motion (Samanya-spanda) is PaSyanti,
whose place is from the Muladhara to the Manipura-Cakra,
the next centre. It is here associated with Manas. These
represent the motionless and first moving Isvara aspect of
Sabda. Madhyama sound is associated with Buddhi. It
is Hiranyagarbha Sabda (Hitanyagarbha-rupa) extending
from Pa^yanti to the heart. Both Madhyama sound, which
is the inner “ naming ” by the cognitive aspect of mental
movement, as also its Artha or subtle (Suksma) object
(Artha), belong to the mental or subtle body (Suksma or
Linga-Sarira) . Perception is dependent on distinguishing
and identification. In the perception of an object that part
of the mind which identifies and distinguishes, or the cogniz¬
ing part, is subtle Sabda, and that part of it which takes
the shape of the object (a shape which corresponds with the
outer thing) is subtle Artha. The perception of an object
is thus consequent on the stimultaneous functioning of the
mind in its twofold aspect as Sabda and Artha, which
are in indissoluble relation with one another as cognizer
(Grahaka) and cognized (Grahya). Both belong to the
subtle body. In creation Madhyama-Sabda first appeared.
At that moment there was no outer Artha. Then the cosmic
mind projected this inner Madhyama Artha into the world
of sensual experience, and named it in spoken speech
(Vaikhari-Sabda). The last or Vaikhari-Sabda is uttered
speech developed in the throat issuing from the mouth. This
is Virat-Sabda. Vaikhari-Sabda is therefore language or
gross lettered sound. Its corresponding Artha is the physi¬
cal or gross object which language denotes. This belongs to
the gross body (Sthula-sarira). Madhyama-Sabda is mental
movement or ideation in its cognitive aspect, and Madhyama
Artha is the mental impression of the gross object. The
inner thought-movement in its aspect as Sabdartha, and
considered both in its knowing aspect (Sabda) and as the

90 THE SIX CENTRES AND THE SERPENT POWER

subtle known object (Artha), belong to the subtle body
(Suksma-sarira). The cause of these two is the first general
movement towards particular ideation (Pasyanti) from the
motionless cause, Para-sabda, or Supreme Speech. Two forms
of inner or hidden speech, causal and subtle, accompanying
mind movement, thus precede and lead up to spoken langu¬
age. The inner forms of ideating movement constitute the
subtle, and the uttered sound the gross, aspect of Mantra,
which is the manifested Sabda-brahman.

The gross Sabda, called Vaikhari or uttered speech,
and the gross Artha, or the physical object denoted by that
speech, are the projection of the subtle sabda and Artha
through the initial activity of the Sabda-brahman into the
world of gross sensual perception. Therefore in the gross
physical world Sabda means language — that is, sentences,
words and letters, which are the expression of ideas and
are Mantra. In the subtle or mental world Madhyama
Sabda is the mind which “ names ” in its aspect as cog-
nizer, and Artha is the same mind in its aspect as the mental
object of its cognition. It is defined to be the outer in the
form of the mind. It is thus similar to the state of dreams
(Svapna): as Para-sabda is the causal dreamless (Susupti)
and Vaikhari the waking (Jagrat) state. Mental Artha
is a Samskara, an impression left on the subtle body by
previous experience, which is recalled when the Jxva re¬
awakes to world experience and recollects the experience tem¬
porarily lost in the cosmic dreamless state (Susupti) which
is dissolution (Maha-pralaya) . What is it which arouses this
Sariiskara? As an effect (Karya) it must have a cause (Karana).
This Karana is the Sabda or name (Naraa), subtle or gross,
corresponding to that particular Artha. When the word
“ Ghata ” is uttered this evokes in the mind the image of an
object — a jar — just as the presentation of that object does.
In the Hiranyagarbha state Sabda as Samskara worked to

MANTRA

evoke mental images. The whole is thus Sabda and Artha —
that is, name and form (Nama-Rupa). These two are
inseparably associated. There is no Sabda without Artha or
Artha without Sabda. The Greek word Logos also means
thought and word combined. There is thus a double line
of creation, Sabda and Artha, ideas and language together
with their objects. Speech, as that which is heard, or the
outer manifestation of Sabda, stands for the Sabda creation.
The Artha creation are the inner and outer objects seen by
the mental or physical vision. From the cosmic creative
standpoint the mind comes first, and from it is evolved the
physical world according to the ripened Samskaras, which
led to the existence of the particular existing universe. There¬
fore the mental Artha precedes the physical Artha, which is
an evolution in gross matter of the former. This mental
state corresponds to that of dreams (Svapna) when man lives
in the mental world only. After creation, which is the
waking (Jagrat) state, there is for the individual an already
existing parallelism of names and objects.

Uttered speech is a manifestation of the inner naming
or thought. This thought-movement is similar in men of all
races. When an Englishman or an Indian thinks of an object,
the image is to both the same, whether evoked by the object
itself or by the utterance of its name. Perhaps for this reason
a thought-reader whose cerebral centre is en rapport with that
of another may read the hidden “ speech ” — that is, the
thought of one whose spoken speech he cannot understand.
Thus, whilst the thought-movement is similar in all men, the
expression of it as Vaikhari-Sabda differs. According to
tradition, there was once a universal language. According to
the Biblical account, this was so before the confusion of
tongues at the Tower of Babel. Nor is this unlikely when we
consider that difference in gross speech is due to difference of
races evolved in the course of time. If the instruments by,

92 THE SIX CENTRES AND THE SERPENT POWER

and conditions under, which thought is revealed in speech
were the same for all men, then there would be but one
language. But now this is not so. Racial characteristics and
physical conditions, such as the nature of the vocal organs,
climate, inherited impressions, and so forth, differ. Therefore,
so also does language. But for each particular man speaking
any particular language the uttered name of any object is
the gross expression of his inner thought-movement. It
evokes that movement and again expresses it. It evokes the
idea and the idea is Consciousness as mental operation. That
operation can be so intensified as to be itself creative. This
is Mantra-caitanya.

From the above account it will be understood that, when
it is said that the “ letters ” are in the six bodily Cakras, it
is not to be supposed that it is intended to absurdly affirm
that the letters as written shapes, or as the uttered sounds
which are heard by the ear, are there. The letters in this
sense — that is, as gross things — are manifested only in speech
and writing. This much is clear. But the precise signi¬
ficance of this statement is a matter of great difficulty.
There is, in fact, no subject which presents more difficulties
than Mantra-vidya, whether considered generally or in
relation to the particular matter in hand. In the first
place, one must be constantly on guard against falling into
a possible trap — namely, the taking of prescribed methods
of realization for actualities in the common sense of that
term. The former are conventional, the latter are real.
Doubts on this matter are increased by some variations in the
descriptive accounts. Thus in some GaneSa is the Devata
of the Muladhara. In the Text here translated it is Brahma.
Similarly this Text gives Dakini in the Muladhara as the
Devata of the Asthi-Dhatu (bony substance). When sitting
in the prescribed Asana (posture), the bones are gathered up
around this Cakra, and, moreover, from it as the centre of

MANTRA

the body the bones run up and downwards. Another ac¬
count, however, given to me places Devi Sakini here.1
Mistakes have also to be reckoned with, and can only be
ascertained and rectified by a comparison of several MSS.2
Again, four letters are said to be on the petals of the Mula¬
dhara Lotus — namely, Va, Sa, Sa, and Sa. Why are these
said to be there? Various statements have been made
to me. As there are certain letters which are ascribed to
each form of sensible matter (Bhuta), it seems obvious
to suggest that the Earth letters (Parthiva-varnaJ are in
the Earth centre. But an examination on this basis does
not bear the suggestion out. Next, it is said that the letters
have colours, and the letters of a particular colour are
allocated to the lotuses of the same colour. The Text does
not support this theory. It has been said that certain
letters derive from certain Devatas. But the letters pro¬
duce the Devata, for these are the Artha of Mantra as
Sabda. I have been also told that the letters are placed
according to their seat of pronunciation (Uccarana). But
it is replied that the Muladhara is the common source of
this (Uccarania-sthana) for all.3 Again, it is said that the

1 This account, which may be compared with that of the Text, is
as follows :

Bone (Asthi-dhatu) : Muladhara-cakra ; Devi Sakiru.

Fat (Meda-dhatu) : Svadhisthana-cakra; Devi Kakini.

Flesh (Mamsa-dhatu) : Manipura-cakra ; Devi Lakinl.

Blood (Rakta-dhatu): Anahata-cakra; Devi Rakini.

Skin (Tvak-dhatu) : ViSuddha-cakra; Devi Dakini.

Marrow (Majja-dhatu) : Ajna-cakra ; Devi Hakinl.

In the Sahasrara-Padma are all Dhatus beginning with Sukra
(semen).

2 Thus in the text given me, from which I quote, the four letters
of the Muladhara are given as Va, Sa, Sa and La. The latter should,
according to other accounts, be Sa.

2 This is true, but never theles there may be special seats of pro¬
nunciation for each letter or class of letters. As apparently supporting
this suggestion it may be noted that the vowel sounds are placed in the
throat centre, and Ha and Ksa above.

94 THE SIX CENTRES AND THE SERPENT POWER

letters on the petals are Bijas or seed-Mantras of all activities
(Kriya) connected with the Tattva of the centre, each letter
undergoing variations according to the vowels.1 All beings
in Prthivi (Earth) Tattva, should be meditated upon in the
Muladhara. Here are therefore (as we might expect), the
organs of feet (Padendriya), the action of walking (Gamana-
kriya), smell (Gandha), the quality of Prthivi, the sense of
smell (Ghrana), Nivrtti-Kala,2 and Brahma (Lord of the
Tattva). But we are also told that the letters Va, Sa, Sa and
Sa are the Atma and Bijas of the four Vedas,3 of the four
Yugas,4 of the four oceans,5 which are therefore called Catur-
varnatmaka, or in the self of the four letters. It is true that
the four Vedas are in, and issue from, Para-iabda, the seat of
which is the Muladhara. For Veda in its primary sense is
the world as idea in the mind of the creative Brahman,
portions of which have been revealed to the Rsis (seers)
and embodied in the four Vedas. But why should Va be the
seed of the Rgveda, Sa of the Yajurveda, and so forth?
The ritual explanation, as given in the Rudra-yamala (xiv. 73,
xv. 2, xvi. 1, 2) is that the petal Va is Brahma (Rajo-
guna), and is the Bija of Rk; Sa is Visnu (Sattva-guna), and
Sa, being Pundarikatma, is the Bija of Yajus; Sa is Rudra
(Tamo-guna), and is the Bija of Sama, Sa is the Bija of
Atharva, as it is the Bija of Sakti.6 These four are in Para-
Sabda in Muladhara. It seems to me (so far as my studies in

1 1 am informed that the subject is dealt with in detail in the
Kundalini-kalpataru, and in particular in the Adhyatma-sagara, neither
of which MSS. have I yet seen.

2 See Author’s “Garland of Letters” (Kalas of the Saktis). Samana-
Vayu is also located here.

8 Va of EL, Sa of Yajus, Sa of Sama and Sa of Atharva-Veda.

4 The four ages — Satya, Treta, Dvapara and Kali.

5 Of sugarcane juice, wine, ghee (Ghrta), milk.

• See Rudra-yamala XVII, where priority is given to Atharva as
dealing with Acara of Sakti. From Atharva arose Sama, from Sama,
Yajus, and from the latter Rk.

MANTRA

the Sastra have yet carried me) that the details of the descrip¬
tions of the centres are of two kinds. There are, firstly, certain
facts of objective and universal reality. Thus, for example,
there are certain centres (Cakra) in the spinal column. The
principle of solidity (Prthivi-Tattva) is in the lowest of such
centres, which as the centre of the body contains the static or
potential energy called Kundalini-Sakti. The centre as a
lotus is said to have four petals, because of the formation and
distribution of the Yoga-nerves1 (Nadi) at that particular
point. Solidity is denoted aptly by a cube, which is the
diagram (Yantra) of that centre. The consciousness of that
centre as Devata is also aptly borne on an elephant, the mas¬
sive solidity of which is emblematical of the solid earth
principle (Prthivi). The forces which go to the making of
solid matter may, by the Yogi, be seen as yellow. It may
be that particular substances (Dhatu) of the body and parti¬
cular Vrtti (qualities) are connected with particular Cakras,
and so forth.

There are, however, another class of details which have
possibly only symbolical reality, and which are placed be¬
fore the Sadhaka for the purposes of instruction and medi¬
tation only.2 The letters as we know them — that is, as
outer speech — are manifested only after passing through
the throat. They cannot therefore exist as such in the
Cakras. But they are said to be there. They are there, not
in their gross, but in their subtle and causal forms. It is
these subtle forms which are called Matrka. But as such
forms they are Sabda of and as ideating movements, or are
the cause thereof. Consciousness, which is itself (Svarupa)
soundless (Nih-sabda), in its supreme form (Para-Sabda)

1 The term “ nerve " is used for default of another equivalent. These
Nadls, called Yoga-Nadis, are not, like the Nadis of physiology, gross
things, but subtle channels along which the life-force works in bodies.

a See the Demchog Tantra, Published as the seventh volume of
“ Tantrik-Texts ”.

96 THE SIX CENTRES AND THE SERPENT POWER

assumes a general undifferentiated movement (Samanya-
spanda), then a differentiated movement (Visesa-spanda),
issuing in clearly articulate speech (Spasta-tara-spanda) . The
inner movement has outer correspondence with that issuing
from the lips by the aid of Dhvani. This is but the Mantra
way of saying that Consciousness moves as Sakti, and appears
as subject (Sabda) and object (Artha) at first in the subtle
form of Mind and its contents generated by the Samskaras,
and then in the gross form of language as the expression of
ideas and of physical objects (Artha), which the creative or
Cosmic Mind projects into the world of sensual experience to
be the source of impressions to the individual experiencer
therein. It is true that in this sense the letters, as hidden
speech or the seed of outer speech, are in the Cakras, but the
allocation of particular letters to particular Cakras is a matter
which, if it has a real and not merely symbolical significance,
must receive the explanation given in my “ Sakti and Sakta ”.

In each of the Cakras there is also a Bija (seed) Mantra
of each of the Tattvas therein. They are the seed of the
Tattva, for the latter springs from and re-enters the former.
The Natural Name of anything is the sound which is pro¬
duced by the action of the moving forces which constitute it.
He therefore, it is said, who mentally and vocally utters with
creative force the natural name of anything, brings into
being the thing which bears that name. Thus “Ram” is
the Bija of fire in the Manipura-Cakra. This Mantra “Ram”
is said to be the expression in gross sound ( V aikhari-Sabda)
of the subtle sound produced by the forces constituting fire.
The same explanation is given as regards “Lam” in the
Muladhara, and the other Bijas in the other Cakras. The
mere utterance,1 however, of “ Ram ” or any other Mantra

1 The mind must in worship with form (Sakara) be centred on the
Deity of Worship (Ista-devata), and in Yoga on the light form (Jyotir-
maya-rupa). It is said, however, that mere repetition of a Mantra

MANTRA

is nothing but a movement of the lips. When, however,
the Mantra is “ awakened ” 1 (Prabuddha) — that is, when
there is Mantra-caitanya (Mantra-consciousness) — then the
Sadhaka can make the Mantra work. Thus in the case cited
the V aikhari- § abda, through its vehicle Dhvani, is the body
of, a power of Consciousness which enables the Mantrin to
become the Lord of Fire.2 However this may be, in all
cases it is the creative thought which ensouls the uttered
sound which works now in man’s small “ magic,” just as it
first worked in the “ grand magical display ” of the World
Creator. His thought was the aggregate, with creative power,
of all thought. Each man is Siva, and can attain His power
to the degree of his ability to consciously realize himself as
such. For various purposes the Devatas are invoked. Mantra
and Devata are one and the same. A Mantra-Devata is
Sabda and Artha, the former being the name, and the latter
the Devata whose name it is. By practice (Japa) with the
Mantra the presence of the Devata is invoked. Japa or
repetition of Mantra is compared to the action of a man
jghalfing a sleeper to wake him up. The two lips are Siva
and Sakti. Their movement is the coition (Maithuna) of the
two. Sabda which issues therefrom is in the nature of Seed
or Bindu. The Devata thus produced is, as it were, the
« son ” of the Sadhaka. It is not the Supreme Devata (for
it is actionless) who appears, but in all cases an emanation

without knowing its meaning will produce some benefit or that which arises
from devotion. The subject of natural Name is dealt with in the author s

“Garland of Letters”. . ,

1 Thought is not then only in the outer husk, but is vitalized through

its conscious centre. , . ,TT - r a *

2 Some attain these powers through worship (Upasana) oi Agru
Vetala, a Devayoni; some of Agni Himself. The former process, which
requires 12,000 Japa, is given in Sahara- tantra. In the same way objects
are said to be moved, though at a distance from the operator, by the
worship of Madhumati-Devi. A higher state of development dispenses
with all outer agents.

98 THE SIX CENTRES AND THE SERPENT POWER

produced by the Sadhaka for his benefit only.1 In the case
of worshippers of Siva a Boy-Siva (Bala Siva) appears, who
is then made strong by the nurture which the Sadhaka gives
to his creation. The occultist will understand all such sym¬
bolism to mean that the Devata is a form of the consciousness
of Sadhaka which the latter arouses and strengthens, and
gains good thereby. It is his consciousness which becomes
the boy Siva, and when strengthened the full-grown Divine
power itself. All Mantras are in the body as forms of con¬
sciousness (Vijnana-rupa). When the Mantra is fully practised
it enlivens the Samskara, and the Artha appears to the mind.
Mantras are thus a form of the Samskara of Jivas, the Artha
of which becomes manifest to the consciousness which is fit
to perceive it. The essence of all this is — concentrate and
vitalize thought and will power. But for such a purpose a
method is necessary — namely, language and determined
varieties of practice according to the end sought. These,
Mantra-vidya (which explains what Mantra is) also enjoins.

The causal state of Sabda is called Sabda-brahman —
that is, the Brahman as the cause of Sabda and Artha. The
unmanifest (Avyakta) power or Sabda, which is the cause
of manifested Sabda and Artha, uprises on the differ¬
entiation of the Supreme Bindu from Prakrti in the form
of Bindu through the prevalence of Kriya 2 Sakti. Avyakta
Rava or Sabda (unmanifested sound) is the principle of
sound as such (Nada-matra), that is undifferentiated sound,
not specialized in the form of letters, but which is, through

1 If Surya (Sun-God) be invoked, it is an emanation which comes
and then goes back to the sun.

2 See, v. 12: Sarada.

Kriya-Sakti-pradhanayah Sabda-sabdartha-karanam,

Prakrtir bindu-rupinyah-sabda-brahmabhavat param.

In plain English this means, in effect, that increasing activity in the
Consciousness about to create (Bindu) produces that state in which it is
the cause of subject and object, as mind and matter.

MANTRA

creative activity, the cause of manifested Sabda and Artha.1
It is the Brahman considered as all-pervading Sabda,
undivided, unmanifested, whose substance is Nada and
Bindu, the proximate creative impulse in Para-siva and
proximate cause of manifested Sabda and Artha.2 It is the
eternal partless Sphota3 which is not distinguished into
Sabda and Artha, but is the Power by which both exist
and are known. Sabda-brahman is thus the kinetic ideating
aspect of the undifferentiated Supreme Consciousness of
philosophy, and the Saguna-Brahman of religion. It is
Cit-sakti vehicled by undifferentiated Prakrti-Sakti — that is,
the creative aspect of the one Brahman who is both transcen¬
dent and formless (Nirguna), and immanent and with form
(Saguna).4 5 As the Hatha-yoga-pradipika says:6 “What¬
ever is heard in the form of sound is Sakti. The absorbed
state (Laya) of the Tattvas (evolutes of Prakrti) is that in
which no form exists.6 So long as there is the notion of
Ether, so long is sound heard. The soundless is called

1 Tena ^bdartharupa-vi^istasya Sabda-brahmatvam avadharitam
(Prana-tosini, 13).

2 See Prana-tosini, p. 10; Raghava-Bhatta, Comm. v. 12, Ch. I,
Sara da.

Srstyunmukha-paramasiva-prathamollasamatram akhando vyakto
nadabindumaya eva vyapako brahmatmakah sabdah.

3 Sphota, which is derived from Sphut, to open (as a bud does), is
that by which the particular meaning of words is revealed. The letters
singly, and therefore also in combination, are non-significant. A word
is not the thing, but that through which, when uttered, there is cogni¬
tion of the thing thereby denoted. That which denotes the thing denoted
is a disclosure (Sphota) other than these letters. This Sphota is eternal
Sabda.

4 It is to be noted that of five Bhutas, Akasa and Vayu belonging
to the formless division (Amurtta), and the remaining three to the form
division (Murtta). The first is sensed by hearing. Sabda is vibration
for the ear as name. Agni, the head of the second division, is sensed as
form (Rupa) . Artha is vibration to the eye (mental or physical) or form.

5 Ch. IV, w. 101, 102.

6 Yatkimcin nadarupena Sruyate Saktir eva sa,

Yas tattvanto nirakarah sa eva paramesvarah.

100 THE SIX CENTRES AND THE SERPENT POWER

Para-brahman or Paramatma. ” 1 Sabda-brahman thus pro¬
jects itself for the purpose of creation into two sets of
movement — namely, firstly the Sabda (with mental vibrations
of cognition) which, passing through the vocal organs, be¬
comes articulate sound; and, secondly, Artha movements
denoted by Sabda in the form of all things constituting
the content of mind and the objective world. These two
are emanations from the same Conscious Activity (Sakti)
which is the Word (Vak or “ Logos ”), and are in con¬
sequence essentially the same. Hence the connection between
the two is permanent. It is in the above sense that the
universe is said to be composed of the letters. It is the
fifty2 letters of the Sanskrit alphabet which are denoted
by the garland of severed human heads which the naked 3
Mother, Kali, dark like a threatening raincloud, wears
as She stands amidst bones and carrion beasts and birds
in the burning-ground on the white corpse-like (Sava-
rupa) body of Siva. For it is She who “slaughters”—
that is, withdraws all speech and its objects into Herself
at the time of the dissolution of all things (Maha-pralaya).*
Sabda-brahman is the Consciousness (Caitanya) in all crea¬
tures. It assumes the form of Kundali, and abides in the
body of all breathing creatures (Pram), manifesting itself by
letters in the form of prose and verse.5 In the sexual

1 Tavad akasasamkalpo yavacchabdah pravartate,

Nih&bdam tatparam brahma paramatmeti giyate.

2 Sometimes given as fifty-one.

3 She is so pictured because She is beyond Maya (Mayatita). She is
nnu • <CT/-^erer ” ky Her Maya, but is Herself unaffected thereby.
This Kali symbolism is explained in the Svarupa-vyakhya of the “Hymn
to Kali ” (Karpuradi-Stotra) .

t * The same symbolism is given in the description of the Heruka in
the Buddhist Demchog Tantra.

6 Caitanyam sarvabhutanam Sabda-brahmeti me matih,

Tat prapya kundalirupam praninam dehamadhyagam,

V amatmanavirbhavati gadyapadyadi-bhedatah. (Sarada-Tilaka,
Ch. I.) %

MANTRA

101

symbolism of the Sakta-Tantras, seed (Bindu) 1 issued upon
the reversed union 2 of Mahakala and Mahakali, which seed,
ripening in the womb of Prakrti, issued as Kundali in the
form of the letters (Aksara). Kundali as Mahamatrka-sundari
has fifty-one coils, which are the Matrkas or subtle forms of
the gross letters or Varna which is the Vaikhari form of the
Sabda at the centres. Kunclali when with one coil is Bindu;
with two, Prakrti-Purusa; with three, the three Saktis (Iccha,
Jnana, Kriya) and three Gunas (Sattva, Rajas, Tamas) ; with
the three and a half She is then actually creative with Vikrti;
with four She is the Devi Ekajata, and so on to Srimatrkot-
pattisundari with fifty-one coils.3 In the body, unmanifested
Para-£abda is in Kundali-Sakti. That which first issues from
it is in the lowest Cakra, and extends upwards though the
rest as PaSyanti, Madhyama and Vaikhari-Sabda. When
Sakti first “ sees ” 4 She is Parama-Kala 5 * in the mother-form
(Ambikarupa), which is supreme speech (Para-vak) and
supreme peace (Parama santa). She “ sees ” the manifested
Sabda from Paiyanti to Vaikhari. The PaSyanti 8 state of
Sabda is that in which Iccha-Sakti (Will) in the form of a
goad 7 (AmkuSakara) is about to display the universe, then

1 The term Bindu also means a drop as of semen.

2 Viparita-maithuna. Sakti is above Siva, and moving on and in
coition with Him because She is the active and He the inert Conscious¬
ness.

3 Saktisamgama-Tantra, first Ullasa Utpattikhanda. When with the
ten coils She is the well-known DaSamahavidya.

4 The first movement in creation, called Iksana (“ seeing ”) in Veda.
To see is to ideate.

5 Parama = supreme or first. Kala=Vimar 3a- Sakti of Atma. She
is, as such, the first cause of all the letters.

3 Pa3yantI=She who “ sees 99 (Iksana;.

7 Here the crooked line (Vakra-rekha) comes first, and the straight
second. Possibly this may be the line rising to form the triangular

pyramid.

102 THE SIX CENTRES AND THE SERPENT POWER

in seed (Bija) form. This is the Sakti Vama.1 Madhyama-
Vak, which is Jnana (knowledge), and in the form of a straight
line (Rjurekha), is Jyestha-Sakti. Here there is the first
assumption of form as the Matrka (Matrkatvam upapanna),
for here is a particular motion (Visesa-spanda). The Vaikhari
state is that of Kriya Sakti, who is the Devi Raudri, whose
form is triangular 2 3 and that of the universe. As the former
Sakti produces the subtle letters of Matrka which are the
Vasana,8 so this last is the Sakti of the gross letters of words
and their objects.4 These letters are the Garland of the
Mother issuing from Her in Her form as Kundalinl-S akti, and
absorbed by Her in the Kundalini-yoga here described.

1 So called because she “ vomits forth ” the universe (Vamanat
vama iti).

2 Srngataka — that is, a triangular pyramidal figure of three
dimensions.

3 That is, Samskara or revived impression, which is the seed of the
ideating Cosmic Consciousness.

4 Yogimhrdaya-Tantra, Samketa I.

THE CENTRES OR LOTUSES (CAKRA, PADMA)

At this stage we are in a position to pass to a consideration
of the Cakras, which may shortly be described as subtle
centres of operation in the body of the Saktis or Powers of
the various Tattvas or Principles which constitute the bodily
sheaths. Thus the five lower Cakras from Muladhara to
ViSuddha are centres of the Bhutas, or five forms of sensible
matter. The Ajna and other Cakras in the region between
it and the Sahasrara are centres of the Tattvas constituting
the mental sheaths, whilst, the Sahasrara or thousand-petalled
lotus at the top of the brain, is the blissful abode of Parama
Siva-Sakti which is the state of pure Consciousness.

A description of the Cakras involves, in the first place,
an account of the Western anatomy and physiology of the
central and sympathetic nervous systems; secondly, an account
of the Tantrik nervous system and Cakras; and, lastly, the
correlation, so far as that is possible, of the two systems on the
anatomical and physiological side, for the rest is in general
peculiar to Tantrik occultism.

The Tantrik theory regarding the Cakras and Sahasrara
is concerned on the Physiological side, or Bhogayatna aspect,
with the central spinal system, comprising the brain or
encephalon, contained within the skull, and the spinal cord,
contained within the vertebral column (Merudanda). It is
to be noted that, just as there are five centres (Cakras)
hereinafter described, the vertebral column itself is divided

104 THE SIX CENTRES AND THE SERPENT POWER

into five regions, which, commencing from the lowest, are
the coccygeal, consisting of four imperfect vertebrae, often
united together into one bone called the coccyx; the sacral
region, consisting of five vertebrae united together to form a
single bone, the sacrum; the lumbar region, or region of the
loins, consisting of five vertebrae; the dorsal region, or region
of the back, consisting of twelve vertebrae; and the cervical
region, or region of the neck, consisting of seven vertebrae.
As exhibited by segments, the cord shows different charac¬
teristics in different regions. Roughly speaking, these corres¬
pond to the regions which are assigned to the governing
control of the Muladhara, Svadhisthana, Manipura, Ana-
hata and ViSuddha centres, or Cakras or Lotuses (Padma).
The central system has relation with the periphery through
the thirty-one spinal and twelve cranial nerves, which are
both afferent and efferent or sensory and motor, arousing
sensation or stimulating action. Of the cranial nerves, the
last six arise from the spinal bulb (medulla), and the other
six, except the olfactory and optic nerves, from the parts of
the brain just in front of the bulb. Writers of the Yoga
and Tantra schools use the term Nadi, by preference, for
nerves. They also, it has been said, mean cranial nerves
when they speak of Siras, never using the latter for arteries,
as is done in the medical literature.1 It must, however, be
noted that the Yoga Nadls are not the ordinary material
nerves, but subtler lines of direction along which the vital
forces go. The spinal nerves, after their exit from the inter¬
vertebral foramina, enter into communication with the gang-
liated cords of the sympathetic nervous system, which lie on
each side of the vertebral column. The spinal cord extends in

1 Dr. Brojendranath Seal, p. 337, Appendix to Professor Benoy
Kumar Sarkar’s “ Positive Background of Hindu Sociology ”. The word
Dhamini is also used for nerve. It is to be noted, however, that the
present work uses Siras for other than cranial nerves, for in v. I, it calls
Ida and Pingala-Nadls or Siras.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 105

the case of man from the upper border of the atlas, below
the cerebellum, passing into the medulla, and finally opening
into the fourth ventricle of the brain, and descends to the
second lumbar vertebra, where it tapers to a point, called
the filum terminate. I am told that microscopic investigations
by Dr. Cunningham have disclosed the existence of highly
sensitive grey matter in the filum terminate, which was hitherto
thought to be mere fibrous cord. This is of importance,
having regard to the position assigned to the Muladhara and
the Serpent Power. It is continued in this for a variable
distance, and then ends blindly. Within the bony covering
is the cord, which is a compound of grey and white brain
matter, the grey being the inner of the two, the reverse of the
position on the encephalon. The cord is divided into two
symmetrical halves, which are connected together by a com¬
missure in the centre of which there is a minute canal called
the central spinal canal (wherein is the Brahmanadi), which
is said to be the remnant of the hollow tube from which the
cord and brain were developed.1 This canal contains cerebro¬
spinal fluid. The grey matter viewed longitudinally forms a
column extending through the whole length of the cord, but
the width is not uniform. There are special enlargements in
the lumbar and cervical regions which are due mainly to
the greater amount of grey matter in these situations. But
throughout the whole cord the grey matter is specially
abundant at the junctions of the spinal nerves, so that a
necklace arrangement is visible, which is more apparent in
the lower vertebrates, corresponding to the ventral ganglionic
chain of the invertebrates.2 The white matter consists of
tracts or columns of nerve fibres. At the upper border of the
atlas, or first cervical vertebra, the spinal cord passes into the
medulla oblongata below the cerebellum. The centre canal

1 See Ferrier’s “ Functions of the Brain ”.

* Ibid., 7.

106 THE SIX CENTRES AND THE SERPENT POWER

opens into the fourth ventricle of the brain. The cerebellum
is a development of the posterior wall of the hindermost of the
three primary dilatations of the embryonic cerebro-spinal
tube, the fourth ventricle constituting the remnant of the
original cavity. Above this is the cerebrum, which with the
parts below it is an enlarged and greatly modified upper part
of the cerebro-spinal nervous axis. The spinal cord is not
merely a conductor between the periphery and the centres of
sensation and volition, but is also an independent centre or
group of centres. There are various centres in the spinal
cord which, though to a considerable extent autonomous, is
connected together with the higher centres by the associating
and longitudinal tracts of the spinal cord.1 All the functions
which are ascribed primarily to the spinal centres belong also
in an ultimate sense to the cerebral centres. Similarly, all
the “ Letters which exist distributed on the petals of the
lotuses exist in the Sahasrara. The centres influence not only
the muscular combinations concerned in volitional move¬
ments, but also the functions of vascular innervation, secretion,
and the like, which have their proximate centres in the spinal
cord. The cerebral centres are said, however, to control
these functions only in relation with the manifestations of
volition, feeling, and emotion; whereas the spinal centres with
the subordinate sympathetic system are said to constitute the
mechanism of unconscious adaptation, in accordance with the
varying conditions of stimuli which are essential to the
continued existence of the organism. The medulla, again,
is also both a path of communication between the higher
centres and the periphery and an independent centre regulat¬
ing functions of the greatest importance in the system.
It is to be noted that the nerve fibres which carry motor
impulses descending from the brain to the spinal cord cross

1 See Ferrier’s “ Functions of the Brain,” p. 60.

THE CENTRES OR LOTUSES, (CAKRA, PADMA) 107

over rather suddenly from one side to the other on their
way through the spinal bulb (medulla), a fact which has
been noted in the Tantras in the description of the Mukta
Trivenl. The latter is connected by numerous afferent and
efferent tracts with the cerebellum and cerebral ganglia.
Above the cerebellum is the cerebrum, the activity of which
is ordinarily associated with conscious volition and ideation
and the origination of voluntary movements. The notion
of Consciousness, which is the introspective subject-matter
of psychology, must not, however, be confused with that of
physiological function. There is therefore no organ of con¬
sciousness, simply because “ Consciousness ” is not an organic
conception, and has nothing to do with the physiological
conception of energy, whose inner introspective side it
presents.1 Consciousness in itself is the Atma. Both mind
and body, of which latter the brain is a part, are veiled
expressions of Consciousness, which in the case of matter
is so veiled that it has the appearance of unconsciousness.
The living brain is constituted of gross sensible matter
(Mahabhuta) infused by Prana or the life-principle. Its
material has been worked up so as to constitute a suitable
vehicle for the expression of Consciousness in the form
of Mind (Antah-karana) . As Consciousness is not a property
of the body, neither is it a mere function of the brain. The
fact that mental consciousness is affected or disappears
with disorder of the brain proves the necessity of the latter
for the expression of such consciousness, and not that con¬
sciousness is inherent alone in brain or that it is the pro¬
perty of the same. On each side of the vertebral column
there is a chain of ganglia connected with nerve fibre, called
the sympathetic cord (Ida and Pingala), extending all the
way from the base of the skull to the coccyx. This is in

1 Auguste Forel’s “ Hygiene of Nerves and Mind,” p. 95.

108 THE SIX CENTRES AND THE SERPENT POWER

communication with the spinal cord. It is noteworthy that
there is in the thoracic and lumbar regions a ganglion of
each chain corresponding with great regularity to each
spinal nerve, though in the cervical region many of them
appear to be missing; and that extra large clusters of ner¬
vous structure are to be found in the region of the heart,
stomach and lungs, the regions governed by the Anahata,
Manipura, and Visuddha, respectively, the three upper of
the five Cakras hereinafter described. From the sympathetic
chain on each side nerve fibres pass to the viscera of the
abdomen and thorax. From these, nerves are also given off
which pass back into the spinal nerves, and others which
pass into some of the cranial nerves; these are thus distributed
to the blood-vessels of the limbs, trunk, and other parts
to which the spinal or cranial nerves go. The sympathetic
nerves chiefly carry impulses which govern the muscular
tissue of the viscera and the muscular coat of the small arteries
of the various tissues. It is through the sympathetic that the
tone of the blood vessels is kept up by the action of the
vaso-motor centre in the spinal bulb. The sympathetic,
however, derives the impulses which it distributes from the
central nervous system; these do not arise in the sympathetic
itself. The impulses issue from the spihal cord by the anterior
roots of the spinal nerves, and pass through short branches
into the sympathetic chains. The work of the sympathetic
systems controls and influences the circulation, digestion and
respiration.1

The anatomical arrangement of the central nervous
system is excessively intricate, and the events which take
place in that tangle of fibre, cell and fibril, are, on the other
hand, even now almost unknown.2 And so it has been
admitted that in the description of the physiology of the

1 See Foster and Shore’s “ Physiology/’ pp. 206, 207.

2 " Manual of Physiology/’ by G. N. Stewart, 5th edition, p. 657 (1906).

THE CENTRES OR LOTUSES (CAKRA, PADMA) 109

central nervous system we can as yet do little more than trace
the paths by which impulses may pass between one portion of
the system and another, and from the anatomical connections
deduce, with more or less probability, the nature of the
physiological nexus which its parts form with each other and
the rest of the body.1 In a general way, however, there may
(it is said) be reasons to suppose that there are nervous centres
in the central system related in a special way to special
mechanisms, sensory, secretory, or motor, and that centres,
such as the alleged genito-spinal centre, for a given physio¬
logical action exist in a definite portion of the spinal cord.
It is the subtle aspect of such centres as expressions of Con¬
sciousness (Caitanya) embodied in various forms of Maya-
Sakti which is here called Cakra. These are related through
intermediate conductors with the gross organs of generation,
micturition, digestion, cardiac action, and respiration in
ultimate relation with the Muladhara, Svadhisthana, Mani-
pura, Anahata, and ViSuddha Gakras respectively, just as
tracts have been assigned in the higher centres as being in
special, even if not exclusive, relation with various perceptive,
volitional, and ideative processes.

With this short preliminary in terms of modern Western
physiology and anatomy, I pass to a description of the
Cakras and Nadis (nerves), and will then endeavour to cor¬
relate the two systems.

The conduits of Pranik or vital force are the nerves called
Nacli, which are reckoned to exist in thousands in the
body. “ As in the leaf of the Aivattha tree (Ficus religiosa ),
there are minute fibres, so is the body permeated by Nadis.” 2
Nadi is said in v. 2 to be derived from the root nad, or motion.

1 Ibid.

2 Shandilya Up., Ch. I, where the Nadis are given and their purifica¬
tion spoken of; Dhyana-bindu Up., and as to Susumna see Mandala-
brahmana Up., First Brahmana.

110 THE SIX CENTRES AND THE SERPENT POWER

For here the Prana or Life Principle moves. The Bhuta-
luddhi Tantra speaks of 72,000, the Prapancasara-Tantra
of 300,000, and the Siva-Samhita of 350,000; but of these,
whatever be their total extent, only a limited number are of
importance. Some are gross Nadis, such as the physical
nerves, veins and arteries, known to medical science. But
they are not all of this gross or physical and visible character.
They exist, like all else, in subtle forms, and are known as
Yoga-Nadis. The latter may be described as subtle channels
(Vivara) of Pranik or vital energy. The Nadis are, as stated,
the conduits of Prana. Through them its solar and lunar
currents run. Gould we see them, the body would present
the appearance of those maps which delineate the various
ocean currents. They are the paths along which Prana-^akti
goes. They therefore belong to the vital science as life-element,
and not to the medical Sastra (Vaidya-lastra). Hence the
importance of the Sadhana, which consists of the physical
purification of the body and its Nadis. Purity of body is
necessary if purity of mind is to be gained in its extended
Hindu sense. Purification of the Nadis is perhaps the chief
factor in the preliminary stages of this Yoga; for just as their
impurity impedes the ascent of Kundali-Sakti, their purity
facilitates it. This is the work of Pranayama ( v. post) .

Of these Nadis, the principal are fourteen, and of these
fourteen Ida, Pingala, and Susumna are the chief. Of
these three, again, Susumna is the greatest, and to it all
others are subordinate; for by the power of Yoga (Yogabala)
Prana is made to go through it, and, passing the Cakras,
leave the body through the Brahma-randhra. It is situate
in the interior of the cerebro-spinal axis, the Merudanda, or
spinal column, in the position assigned to its interior canal,
and extends from the basic plexus, the Tattvik centre called
the Muladhara, to the twelve-petalled lotus in the pericarp
of the Sahasrara-Padma, or thousand-petalled lotus. Within

THE CENTRES OR LOTUSES (CAKRA, PADMA) 111

the fiery red Tamasik Susumna is the lustrous Rajasik
Vajra or Vajrini-Nadi, and within the latter the pale nectar¬
dropping Sattvik Citra or Citrini. The interior of the latter
is called the Brahma-Nadl. The first is said to be fire-like
(Vahni-svarupa), the second sun-like (Surya-svarupa), and
the third moon-like (Candra-svarupa) -1 These are the three¬
fold aspect of the Sabda-brahman. The opening at the
end of the Citrini-Nadi is called the door of Brahman
(Brahma-dvara), for through it the Devi Kundali enters to
ascend.2 It is along this last-mentioned Nadi» known as
the Kula-Marga and the “Royal Road,” that the Sakti
Kundalini is led in the process hereafter described.

Outside this nerve are the two Nadis, the pale Ida or
Sasi (Moon) and the red Pingala or Mihira (Sun), which
are connected with the alternate breathing from the right to
the left nostril and vice versa.3 The first, which is “ feminine ”
(Sakti-rupa) and the embodiment of nectar (Amrta-vigraha),
is on the left; and the second, which is “masculine” as
being in the nature of Rudra (Raudramika), is on the right.
They both indicate Time or Kala, and Susumna devours
Kala. For on that path entry is made into timelessness.
The three are also known as Ganga (Ida), Yamuna (Pingala)
and Sarasvati (Susumna), after the names of the three sacred
rivers of India. The Muladhara is the meeting-place of the

1 Hence She is called in the Lalita-Sahasranama (v. 106) Muladha-
rambujarudha. Fire, Sun and Moon are aspects of the differentiated
Parabindu or Kamakala (v. ante). See the Chapter on Sun, Moon and
Fire in “ Garland of Letters ”

2 The Sun generally represents poison, and the moon nectar
(Shandilya Up., Ch. I). Both were obtained at the churning of the
ocean, and represent the upbuilding and destructive forces of Nature.

3 The Hindus have long known that breathing is done through one
nostril for a period of time and then through the other. In Pranayama
to make the breathing change one nostril is closed. But the skilled Yogi
can shift the breathing at his will without closing a nostril with his fingers.
At the moment of death breathing is through both nostrils at one and
the same time.

112 THE SIX CENTRES AND THE SERPENT POWER

three “rivers,” and hence is called Yukta-trivenl. Proceeding-
from the Adhara lotus, they alternate from right to left and
left to right, thus going round the lotuses. According to
another account, their position is that of two bows on either
side of the spinal cord. An Indian medical friend tells me
that these are not discrepant accounts, but represent different
positions according as Ida and Pingala exist inside or outside
the spinal cord. When they reach the space between the eye¬
brows known as the Ajna-Gakra, they enter the Susuthna,
making a plaited knot of three called Mukta-triveni. The
three “ Rivers,” which are again united at this point, flow
separately therefrom, and for this reason the Ajna-Cakra
is called Mukta-triveni. After separation, the Nadi which
proceeded from the right testicle goes to the left nostril,
and that from the left testicle to the right nostril. It
has been said that the distinction made between the heat¬
ing “Sun” and cooling “Moon” is that which exists be¬
tween the positive and negative phases of the same subject-
matter, positive and negative forces being present in every
form of activity. Pingala is thus, according to this view,
the conduit of the positive solar current, and I<ja of the
negative lunar current. There are also, as we have seen,
interior solar and lunar Nadis in the fiery Susumna where
the two currents meet.1 These are all but microcosmic
instances of the vaster system of cosmic matter, every portion
of which is composed of three Gunas (Trigunatmaka) and
the threefold Bindus, which are Sun, Moon, and Fire.

As regards nerve cords and fibres, cranial and spinal
nerves, and the connected sympathetic nerves, Dr. Brojendra-
nath Seal says: “With the writers on the Yoga, all the
Siras, and such of the Dhamanis as are not vehicles of vital

1 Similarly, there are three Nadis which in Latasadhana are wor-
shipped in the Madanagara — viz*> Candri, Sauri, Agneyi, representing
the sun, moon and fire.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 113

current, metabolic fluid, lymph, chyle, or blood, are cranial
nerves, and proceed from the heart through the spinal cord
to the cranium. These cranial nerves include pairs for the
larynx and the tongue, for the understanding and use of
speech, for the raising and lowering of the eyelids, for weep¬
ing, for the sensations of the special senses etc., a con¬
fused and unintelligent reproduction of SuSruta’s classifica¬
tion. But the enumeration of the spinal nerves with the
connected sympathetic chain and ganglia is a distinct im¬
provement on the old anatomists.”1

He then continues: “The Susumna is the central cord
in the vertebral column (Brahma-danda or Meru). The
two chains of sympathetic ganglia on the left and right are
named Ida and Pingala respectively. The sympathetic nerves
have their main connection with Susumna at the solar
plexus (Nabhi-cakra). Of the seven hundred nerve cords of
the sympathetic spinal system (see Sangitaratnakara), the
fourteen most important are:2

“ 1. Susumna, in the central channel of the spinal
cord. 2. Ida, the left sympathetic chain, stretching from
under the left nostril to below the left kidney in the form
of a bent bow. 3. Pingala, the corresponding chain on the
right. 4. Kuhu, the pudic nerve of the sacral plexus, to the
left of the spinal cord. 5. Gandhari, to the back of the left
sympathetic chain, supposed to stretch from below the
comer of the left eye to the left leg. It was evidently sup¬
posed that some nerves of the cervical plexus came down
through the spinal cord and joined on to the great sciatic

1 P. 340, Appendix to Professor Sarkar’s “ Positive Background of
Hindu Sociology ”, subsequently published in his “ Positive Sciences of
the Hindus”. The author annexes a plan which attempts to give a
rough idea of the relative positions of the principal nerves of the sym¬
pathetic spinal system.

2 Some of these are referred to in the present work: see v. 1.

114 THE SIX CENTRES AND THE SERPENT POWER

nerve of the sacral plexus. 6. Hasti-jihva, to the front of
the left sympathetic chain, stretching from below the comer
of the left eye to the great toe of the left foot, on the same
supposition as before. Pathological facts were believed to
point to a special nerve connection between the eyes and
the toes. 7. Sarasvatl, to the right of Susumna, stretch¬
ing up to the tongue (the hypoglossol nerves of the cervi¬
cal plexus) . 8. Pusa, to the back of the right sympathetic
chain, stretching from below the comer of the right eye to
the abdomen (a connected chain of cervical and lumbar
nerves). 9. Payasvinl, between Pusa and Sarasvatl, auri¬
cular branch of the cervical plexus on the left. 10. Sankhinl,
between Gandhari and Sarasvatl, auricular branch of the
cervical plexus on the left. 11. YaSasvinl, to the front of the
right sympathetic chain, stretching from the right thumb to
the left leg (the radial nerve of the brachial plexus continued
on to certain branches of the great sciatic). 12. Varuna,
the nerves of the sacral plexus, between Kuhu and Yasasvinl,
ramifying over the lower trunk and limbs. 13. Visvodara,
the nerves of the lumbar plexus, between Kuhu and Hasti-jihva
ramifying over the lower trunk and limbs. 14. Alambusa, the
coccygeal nerves, proceeding from the sacral vertebrae to the
urinogenitary organs.” 1

The Tattvas in the body pervaded by Prana have certain
special centres of predominance and influence therein, which
are the Cakras (centres or circles or regions) or Padmas
(lotuses) of which this work is a description.

Inside the Meru, or spinal column, are the six main
centres of Tattvik operation, called Cakras or Padmas, which
are the seats of Sakti, as the Sahasrara above is the abode of

1 Citing Sangitaratnakara, Slokas 144-156; also the Yogamava-
Tantra. This account has in parts been criticized by an Indian medical
friend, who tells me that it is in those parts influenced too much by
Western physiology.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 115

Siva.1 These are the Muladhara, Svadhisthana, Manipura,
Anahata, ViSuddha and Ajna, which in the physical body are
said to have their correspondences in the principal nerve
plexuses and organs, commencing from what is possibly the
sacro-coccygeal plexus to the “ space between the eyebrows,”
which some identify with the pineal gland, the centre of the
third or spiritual eye, and others with the cerebellum. The
Cakras2 themselves are, however, as explained later, centres
of Consciousness (Caitanya) as extremely subtle force (Sakti) ;
but the gross regions which are built up by their coarsened
vibrations, which are subject to their influence, and with
which loosely and inaccurately they are sometimes identified,
have been said to be various plexuses in the trunk of the body
and the lower cerebral centres mentioned. In the portion of
the body below the Muladhara are the seven lower worlds,
Patala and others, together with the Saktis which support all
in the universe.

The first centre, or Muladhara-Cakra, which is so called
from its being the root of Susumna where Kundiali rests, 3 is
at the place of meeting of the Kanda (root of all the Nadls)
and the Susumna-Nadi, and is in the region midway between
the genitals and the anus. It is thus the centre of the body
for men. 4 By this and similar statements made as regards the
other lotuses, it is not meant that the Cakra proper is in the
region of the gross body described, but that it is the subtle
centre of that gross region, such centre existing in the spinal
column which forms its axis. The reader must bear this

1 Varaha Up., Ch. V.

8 See Ch. V, Varaha Up. and Dhyanabindu Up. and Ch. Ill,
Yogakundali Up.

3 Derived from Mula (root) and Adhara (support).

4 Sandilya Up., Ch. I, where also the centres for birds and other
.animals are given. In some diagrams (Kashmir “ Nadi-cakra ”) Kundali
is represented above the position given in the Text.

116 THE SIX CENTRES AND THE SERPENT POWER

observation in mind in the descriptions of the Cakras, or an
erroneous notion will be formed of them. This crimson
Muladhara lotus 1 is described as one of four petals, the Vrttis
of which are the four forms of bliss known as Paramananda,
Sahajananda, Yogananda and Vlrananda.2 On these four
petals are the golden letters Vam (q), Sam (set), Sam (q), and
Sam (q).3 Each letter in its Vaikhari form is a gross mani¬
festation of inner or subtle Sabda. On the petals are figured
the letters, which are each a Mantra, and as such a Devata.
The petals are configurations made by the position of the
Nadis at any particular centre, and are in themselves Prana-
Sakti manifested by Prana-vayu in the living body. When
that Vayu departs they cease to be manifest. Each letter is thus
a particular Sabda or Sakti and a surrounding (Avarana)
Devata of the Principal Devata and its Sakti of the particular
Cakra. As Sakti they are manifestations of Kundali and in
their totality constitute Her Mantra body, for Kundali is both
light (Jyotirmayi) and Mantra (Mantramayl). The latter is
the gross or Sthula aspect of which Japa is done. The former is
the Suksma or subtile aspect which is led up to in Yoga.
Their specific enumeration and allocation denote the differ¬
entiation in the body of the total Sabda. This Lotus is the
centre of the yellow Prthivi, or “Earth” Tattva, with its
quadrangular Manclala, the Bija or Mantra of which Tattva
is Lam (&).4

1 This and other lotuses hang head downwards except when Kundali
passes through them, when they turn upwards.

2 These Vrttis or qualities (see post) denoting four forms of bliss are
not given in the text here translated, but in Tarkalankara’s Commentary
to the Mahanirvana-Tantra.

3 In this and other cases meditation is done from the right (Daksina-
vartena). See v. 4, Sat-cakra-nirupana cited as S.N.

4 The Dhyanabindu Up. associates the Bijas with the five Pranas*
Thus “ Lam ” is associated with Vyana.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 117

At this centre is the Prthivi-Tattva, the Bija of which
is “ La ”, with Bindu or the Brahma-consciousness presiding
over this centre or “ Larii ” which is said to be the expression
in gross (Vaikhari) sound of the subtle sound made by the
vibration of the forces of this centre. So, again, the subtle
Tejas Tattva and its Bija Ram is in the Manipura-Cakra,
and the gross fire known as Vaisvanara is in the physical
belly, which the subtle centre governs. This Bija represents
in terms of Mantra the Tattva regnant at this centre, and its
essential activity. With the symbolism used throughout this
work, Bija is said to be seated on the elephant Airavata,
which is here located. This and the other animals figured in
the Cakras are intended to denote the qualities of the Tatt-
vas there regnant. Thus, the elephant is emblematic of the
strength, firmness, and solidity, of this Tattva of “ Earth ”.
They are, further, the vehicles (Vahana) of the Devatas
there. Thus in this Cakra there is the seed-mantra (Bija)
of Indra, whose vehicle is the elephant Airavata. The
Devata of the centre is, according to the Text, the creative
Brahma, whose Sakti is Savitri.1 There also is the Sakti
hnown as Dakini,2 who, as also the other Saktis, Lakini and
the rest, which follow, are the Saktis of the Dhatus or bodily
substances3 assigned to this and the other centres. Here
is the “ female ” triangle or Yoni known as Traipura, which
is the Saktipitha, in which is set the “ male ” Siva-linga,
known as Svayambhu, of the shape and colour of a young
leaf, representing, as do all Devis and Devas, the Maya-
Sakti and Git-Sakti aspects of the Brahman as manifested
in the particular centres (w. 4-14). The lingas are four —

1 The Creator is called Savita because He creates.

2 Who, according to Sammohana-Tantra, Ch. II, acts as keeper of
the door.

3 Viz., chyle, blood, flesh, fat, bone, marrow, seed.

118 THE SIX CENTRES AND THE SERPENT POWER

Svayambhu, Bana, Itara, Para. According to the Yoginl-
hrdaya-Tantra 1 (Ch. I), they are so called because they
lead to Git. They are the Pithas, Kamarupa and the rest
because they reflect Git (Gitsphurattadharatvat). They are
Vrttis of Manas, Ahamkara, Buddhi, Citta. To the first
three are assigned certain forms and colours — namely, yellow,
red, white, triangular, circular; as also certain letters—
namely, the sixteen vowels, the consonants Ka to Ta (soft),
and Tha to Sa. Para is formless, colourless and letterless,
being the collectivity (Samasti) of all letters in the form of
bliss. The Traipura is the counterpart in the Jiva of the
Kamakala of the Sahasrara. The Devi Kundalini, lumin¬
ous as lightning, shining in the hollow of this lotus like a
chain of brilliant lights, the World-bewilderer who main¬
tains all breathing creatures,2 lies asleep coiled three and a
half times 3 round the Linga, covering with Her head the
Brahma-dvara.4 5

The Svadhisthana-Cakra is the second lotus proceed¬
ing upwards, and is, according to the commentary, so called
after Sva or the Pararix Lingam.6 It is a vermilion lotus
of six petals placed in the spinal centre of the region at the
root of the genitals. On these petals are the letters like
lightning: Bam (t), Bham (*}), Mam (*f). Yam (*f), Ram (<),
Lain (si). “ Water ” (Ap) is the Tattva 6f this Cakra, which

is known as the white region of Varuna. The Tattvik
Mandala is in the shape of a crescent moon6 (Ardhendurupa-

1 Yoginihrdaya Tantra, Ch. I.

2 See v. 49, S. N.

3 These correspond with the three and a half Bindus of which the
Kubjika Tantra speaks. See ante.

1 Entrance to the Susumna.

5 For another definition see Dhyanabindu Up., where all the Cakras
are named. Another derivation is “ own abode ” (of Sakti).

8 The diagrams or mandalas symbolic of the elemental are also given,
as here stated, in the first chapter of the Sarada-Tilaka and in the

THE CENTRES OR LOTUSES (CAKRA, PADMA) 119

lasitam). The Blja of water (Varuna) is “ Varh This, the
Varuna-Bija, is seated on a white Makara 1 with a noose in
his hand. Hari (Visnu) and Rakini Sakti of furious aspect,
showing Her teeth fiercely, are here (w. 14 — 18).

Above it, at the centre of the region of the navel, is
the lotus Manipura (Nabhi-padma), so called, according to
the Gautamlya-Taittra, because, owing to the presence of the
fiery Tejas, it is lustrous as a gem (Mani).2 It is a lotus
of ten petals on which are the letters Dam (^), Dham (£),
Nam (or), Tam (a), Tham (*i), Dam (t), Dham («r), Nam tf),
Pam (<?), Pham (■£). This is the triangular region of the
Tejas-Tattva. The triangle has three Svastikas. The red
Blja of fire, “ Ram ” is seated on a ram, the carrier of
Agni, the Lord of Fire. Here is the old red Rudra smeared
with white ashes, and the Sakti Lakini who as the Devata
of this digestive centre is said to be “ fond of animal food,
and whose breasts are ruddy with the blood and fat which
drop from Her mouth”. Lakini and the other special
Saktis of the centres here named are the Saktis of the
Yogi himself — that is, Saktis of the Dhatus assigned to
each of his bodily centres, and concentration on this centre
may involve the satisfaction of the appetites of this Devata.
The Saktis of the higher centres are not meat-eaters. From
these three centres the gross Virat, waking body, is evolved
(w. 19—31).

Next above the navel lotus (Nabhi-padma) is the Ana-
hata, in the region of the heart, which is red like a Bandhuka
flower, and is so called because it is in this place that Munis

Visvasara-T an tra, cited at p. 25 of the Prana-tosinl, with the exception
that, according to the Vi^vasara Tantra, the Mandala of water is not a
crescent, but eight-cornered (AstaSra). Different Tantras give different
descriptions. See Sarada, Gh. I.

1 An animal like an alligator. See Plate III.

2 For another derivation, derived from Samaya worship, see Com-
mentry on the Lalita-Sahasranama, w. 88, 99.

120 THE SIX CENTRES AND THE SERPENT POWER

or Sages hear that “ sound (Anahata-Sabda) which comes
without the striking of any two things together”, or the
“ sound ” of the Sabda-brahman, which is here the Pulse of
Life. For it is here that the Purusa (Jivatma) dwells. This
lotus is to be distinguished from the Heart Lotus of eight
petals, which is represented in the place below it, where in
mental worship the Patron Deity (Ista-devata) is meditated
upon. (See Plate V.) Here is the Tree which grants all
desires (Kalpataru) and the jewelled Altar (Mani-pitha)
beneath it. As the V i£vasara-T antra cited in the Prana-tosirii
says: “ Sabda-brahman is said to be Deva SadaSiva. That
Sabda is said to be in the Anahata-cakra. Anahata is the
great Cakra in the heart of all beings. Omkara is said to be
there in association with the three Gunas.” 1 The Maha-svac-
chandra-Tantra says : 2 “ The great ones declare that Thy bliss¬
ful form, O Queen, manifests in Anahata, and is experienced
by the mind inward-turned of the Blessed Ones, whose hairs
stand on end and whose eyes weep with joy.” This is a lotus of
twelve petals with the vermilion letters Kam (%) , Kham (^) , Gam
(it), Gham ($), Nam (#), Cam (=#), Cham (s), Jam ), Jham
(ft)* Jnaih (of), Tam (z), Tham (a). This is the centre of the
Vayu-Tattva. According to v. 22, the region of Vayu is
six-cornered (that is formed by two triangles, of which one
is inverted) and its colour that of smoke by reason of its
being surrounded by masses of vapour.3 * * * * 8 Its Bija “Yam”

1 P. 10.

Sabda-brahmeti tam praha saksad devah sadaiivah,

Anahatesu cakresu sa ^abdah pariklrttnate.

Anahatam mahacakram hrdaye sarvajantusu,

Tatra omkara ityukto gunatraya-samanvitah.

a Cited by Bhaskararaya’s Comm, on Lalita, v. 121, on the title of the
Devi as Nada-rupa; and in v. 21 8, where she is described as Nadarupini,

referring also to Yoginlhrdaya-Tantra.

8 According to the Sarada, Ch. I (and to the same effect Prapafi-
casara-Tantra) the colours of the Bhutas are as follows: Akasa (ether)
is transparent (Svaccha); Vayu (air) is black (Krsna) ; Agni (fire) is

THE CENTRES OR LOTUSES (CAKRA, PADMA) 121

is seated on a black antelope which is noted for its fleetness,
and is the Vahana of “Air” (Vayu), with its property of
motion. Here are I$a, the Overlord of the first three
Cakras; the Sakti Kakiru garlanded with human bones,
whose “heart is softened by the drinking of nectar”; and
the Sakti in the form of an inverted triangle (Trikona),
wherein is the golden Bana-Linga, joyous with a rush of
desire ” (Kamodgamollasita), and the Haxhsa as Jivatma,
like “ the steady flame of a lamp in a windless place ”
(w. 22 — 27). The Atma is so described because, just as the
flame is undisturbed by the mind, so the Atma is in itself
unaffected by the motions of the world.1

The seventeenth verse of the Ananda-Laharl mentions
that the Devatas Vaflni and others are to be worshipped in
the two last-mentioned Cakras. Vasin! and others are eight
in number.2

(1) Vaflni, (2) KameSvari, (3) Modini, (4) Vimala,
(5) Aruna, (6) Jayini, (7) SarveSvari, and (8) Kali or
Kaulini. These are respectively the Presiding Deities of the
following eight groups of letters: (1) si to sfc, 16 letters;
(2) to 5 letters; (3) ^ to si, 5 letters; (4) z to % 5 letters;
(5) tr to sr, 5 letters; (6) q to h, 5 letters; (7) q to q, 4 letters;
(8) 51 to ej or 55, 5 letters.

The other beings in v. 17 of Ananda-Lahari refer to the
twelve Yoginis, who are: (1) Vidya-yogini, (2) Recika, (3)
Mocika, (4) Amrta, (5) Dipika, (6) Jnana, (7) Apyayani,
(8) Vyapini, (9) Medha, (10) Vyoma-rupa, (11) Siddhi-rupS,
and (12) Laksmi-yogini.

red (Rakta); Ap water is white (Sveta); and Prthivi (earth) is
yellow (Pita).

1 This steady, still, state is that of the Atma as such. See Mandala-
brahmana Up., Brahmanas II, III.

2 “ Saimdarya Lahari ”, Ganesh & Co. (Madras) Private Ltd.,
pp. 40-41.

122 THE SIX CENTRES AND THE SERPENT POWER

These twenty Deities (eight Vasinls and twelve Yoginls)
are to be worshipped in Manipura and Anahata centres.
In respect of this, the Commentator quotes a verse from the
Taittiriyaranyaka, and gives a description of these Deities,
their respective colours, place, and so forth.

At the spinal centre of the region at the base of the
throat (Kantha-mula) is the ViSuddha-Cakra or Bharati-
sthana,1 with sixteen petals of a smoky purple hue, on
which are the sixteen vowels with Bindu thereon — that is,
Am («f), Am (ail), Im (*), Im (f), Urn (a), Urn (gj), Rm (*),
Rm (^[), Lrim (i$), Lrim (^), Em (t£) Aim (^), Om (sif),
Aum (aff), and the two breathings Am (st), Ah, (sp)- According
to the Devi-Bhagavata (VII. 35), the Gakra is so called
because the Jiva is made pure (ViSuddha) by seeing the
Haihsa. Here is the centre of the white circular AkaSa
or Ether Tattva, the Bija of which is “Ham”. Akasa is
dressed in white and mounted on a white elephant. Its
Mandala is in the form of a circle.2 Here is Sadaliva in
his androgyne or ArdhanariSvara Murti, in which half
the body is white and the other half gold. Here also is the
white Sakti Sakini, whose form is light (Jyoti-svarupa).
Here, too, is the lunar region, “ the gateway of the Great
Liberation ”. It is at this place that the Jnani “ sees the
three forms of time” (Trikaladarsi). As all things are in
the Atma, the Jnani who has realized the Atma has seen
them (vv. 28 — 31). Above the Vi§uddha, at the root of the
palate, is a minor Cakra called Lalana, or in some Tantras
Kala-Cakra, which is not mentioned in the works here
translated. It is a red lotus with twelve petals bearing

1 That is, abode of the Devi of speech.

2 This is sometimes represented as a circle with a number of dots
in it, for as the Prapancasara-Tantra says, Aka£a has innumerable Susira
— that is, Chidra, or spaces between its substance. It is because of its
interstitial character that things exist in space.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 123

the following Vrtti or qualities: Sraddha (faith), Samtosa
(contentment), Aparadha (sense of error), Dama (self-com¬
mand), Mana (anger),1 Sneha (affection),2 Suddhata (purify),
Arati (detachment), Sariibhrama (agitation),3 Or mi (ap¬
petite).4 (V. post.)

Before summarising the previous description, it is to be
here observed that the Commentator Kalicarana states the
principle of this Yoga to be that that which is grosser is
merged into that which is more subtle (Sthulanarh suksme
layah). The grosser are lower in the body than the more
subtle. The gross which are in and below the Muladhara
or connected with it are: (1) the Prthivi-Tanmatra; (2)
the Prthivi Maha-bhuta; (3) the nostrils with their sense of
smell, which is the grossest of the senses of knowledge
(Jnanendriya), and which is the quality (Guna) of the Prthivi
Tanmatra; and (4) the feet, which are the grossest of the
senses of action (Karmendriya), and “which have Prthivi
(earth) for their support”. Here the nostrils are classified as
the grossest of the Jnanendriyas, because therein is the sense
which perceives the quality (Guna) of smell of the grossest
Tanmatra (Gandha), from which is derived the Prithivi
Sthula-Bhuta. Thus the Jnanendriyas have a relation with
the Tanmatras through their Gunas (qualities), for the per¬
ception of which these senses exist. In the case, however,
of the senses of action (Karmendriya), no such relation
appears to exist between them and the Tanmatras. In the
order of successive merging or Laya, the feet occur in the

1 This term is generally applied to cases arising between two persons
who are attached to one another, as man and wife.

2 Usually understood as affection towards those younger or lower
than oneself.

8 Through reverence or respect.

4 Or it may refer to the six which are technically called urmi —
that is, hunger, thirst, sorrow, ignorance (moha), decay, and death.

124 THE SIX CENTRES AND THE SERPENT POWER

same grade as earth, hands in the same grade as water,
anus in the same grade as fire, penis in the same grade as
air, and mouth in the same grade as ether; not, apparently,
because there is any direct relation between earth and feet,
water and hands, fire and anus, and so forth, but because
these organs are in the same order of comparative subtlety
as earth, water, and fire, and so forth. Hands are supposed
to be subtler agents than feet; the anus1 a subtler agent
than the hands; the penis a subtler agent than the anus;
and the mouth a subtler agent than the penis. This is
also the order in which these agents are situated in the
body, the hands coming second because they find their place
between the feet and the anus when the arms are given
their natural vertical positions. It is to be remembered in
this connection that the Tantras here follow the Samkhya,
and state the scheme of creation as it occurs also in the
Puranas, according to which the Jnanendriyas and Kar-
mendriyas and the Tanmatras issue from different aspects
of the threefold Ahamkara. There is a relation between the
senses and the Tanmatras in the created Jiva, according
to the Vedanta, for the senses are related to the Tan¬
matras, but the order, in that case, in which the senses
occur is different from that given in this work. For, ac¬
cording to the Vedantik scheme, earth is related to the
sense of smell and penis; water to the sense of taste and
anus; fire to the sense of sight and feet; air to the sense
of touch and hands; and ether to the sense of hearing
and mouth. Another explanation, seemingly artificial, how¬
ever, which has been given, is as follows: The feet are
associated with “ Earth ” because the latter alone has the

1 At first sight this might appear not to be so, but the importance
of the anus is well known to medical experts, its sensitivity having even
given rise to what has been called a “ psychology of the anus

THE CENTRES OR LOTUSES (CAKRA, PADMA) 125

power of support, and the feet rest on it. “ Water ” is asso¬
ciated with the hands because in drinking water the hand is.
used. The word Pani, which means hands, is derived from
the root Pa, to drink (Piyate anena iti pani). “Fire” is
associated with the anus because what is eaten is consumed
by fire in the stomach, and the residue is passed out through
the anus, whereby the body becomes pure. “ Air ” is asso¬
ciated with the penis because in procreation the Jivatma as
Prana-Vayu throws itself out through the penis. And so the
Sruti says : “ Atma itself is reborn in the son ” (Atmavai
jayate putrah). “ Ether ” is associated with the mouth
because by the mouth sound is uttered, which is the Guna
(quality) of ether (AkaSa).

Hitherto we have dealt with the comparatively gross
Tattvas. According to this work, the twenty grosser Tattvas
are associated (4x5) as in the following table:

Centre in which dissolved

Grosser Tattvas

1. Muladhara

Gandha (smell) Tanmatra; Prthm-Tattva
(earth); the Jnanendriya of smell;1 the
Karmendriya of feet.

2. Svadhisthana

Rasa (taste) Tanmatra; Ap-Tattva (water);
the Jnanendriya of taste; the Karmen¬
driya of hands.

3. Manipura

Rupa (sight) Tanmatra; Tejas-Tattva (fire);
the Jnanendriya of sight; the Karmen*
driya of anus.

4. Anahata

Sparta (touch) Tanmatra; Vayu-Tattva
(air); the Jnanendriya of touch; the
Karmendriya of penis.

5* Viiuddha

Sabda (sound) Tanmatra; Akaia-Tattva
(ether); the Jnanendriya of hearing; the
Karmendriya of mouth.

1 The nose is a centre at which sexual excitement may be aroused
or subdued. Though the reproductive organ is higher up than the
Muladhaia the sexual force ultimately proceeds from the latter.

126 THE SIX CENTRES AND THE SERPENT POWER

It will be observed that with each of the elements is
associated an organ of sensation (Jnanendriya) and action
(Karmendriya). In Chapter II of the Prapancasara-Tantra
it is said : “ Ether is in the ears, air in the skin, fire in the
eyes, water in the tongue, and earth in the nostrils.” The
Karmendriyas are possibly so arranged because the Tattvas
of the respective centres in which they are placed are, as above
stated, of similar grades of subtlety and grossness. As explain¬
ed below, each class of Tattvas is dissolved in the next higher
class, commencing from the lowest and grossest centre, the
Muladhara. So far the Tattvas have been those of the
“ matter ” side of creation.

Progress is next made to the last or Ajna-Cakra, in which
are the subtle Tattvas of Mind and Prakrti. The Cakra is
so called because it is here that the command (Ajfia) of the
Guru is received from above. It is a lotus of two white petals
between the eyebrows, on which are the white letters Haifa
(f) and Ksam (ej). This exhausts the fifty letters. It will have
been observed that there are fifty petals and fifty letters in the
six Cakras. In the pericarp is the great Mantra “ Orfa ”.
Each Lotus has either two or four more petals than the one
immediately below it, and the number of the petals in the
ViSuddha-Cakra is the sum of the preceeding differences.
Here are Paramafiva in the form of Haifasa (Hamsa-rupa),
Siddha-kali, the white Hakini-Sakti “ elated by draughts of
ambrosia”, the inverted triangle or YonI (Trikona), and
the Itara Linga, shining like lightning, which is set in it. The
three Lingas are thus in the Muladhara, Anahata, and Ajna-
Cakras respectively; for here at these three ‘Knots’ or
Brahma-granthis the force of Maya Sakti is in great strength.
And this is the point at which each of the three groups of
Tattvas associated with Fire, Sun, and Moon, converge.1 The

1 F. post.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 127

phrase “ opening the doors ” refers to passage through these
Granthis. Here in the Ajna is the seat of the subtle Tattvas,
Mahat and Prakrti. The former is the Antahkarana with
Gunas — namely, Buddhi, Citta, Ahamkara and its product
Manas (Sasariikalpa-vikalpaka). Commonly and shortly it is
said that Manas is the Tattva of the Ajna Cakra. As, how¬
ever, it is the mental centre, it includes all the aspects of mind
above stated, and the Prakrti whence they derive, as also the
Atma in the form of the Pranava (Orii) its Bija. Here the
Atma (Antaratma) shines lustrous like a flame. The light of
this region makes visible all which is between the Mula and
the Brahma-randhra. The Yogi by contemplation of this
lotus gains further powers (Siddhi), and becomes Advaitacara-
vadi (Monist). In connection with this Padma, the text
(S. N., v. 36) explains how detachment is gained through the
Yoni-Mudra. It is here that the Yogi at the time of death
places his Prana, and then enters the supreme primordial
Deva, the Purana (ancient) Purusa, “who was before the
three worlds, and is known by the Vedanta”. The same
verse describes the method (Pranaropana-prakara). From the
last centre and the causal Prakrti is evolved the subtle body
which individually is known as Taijas, and collectively (that is,
the Isvara aspect) as Hiranya-garbha. The latter term is
applied to the manifestation of the Paramatma in the Antah¬
karana; as displayed in Prana it is Sutratma; and when
manifested through these two vehicles without differentiation
it is known as the Antar-yamin. The Cakras are the bodily
centres of the world of differentiated manifestation, with its
gross and subtle bodies arising from their causal body, arid its
threefold planes of consciousness in waking, sleeping, and
dreamless slumber.

Above the Ajna-cakra (w. 32 — 39) there are the minor
Cakras called Manas and Soma, not mentioned in the texts
here translated. The Manas Cakra is a lotus of six petals.

128 THE SIX CENTRES AND THE SERPENT POWER

on the petals of which are (that is, which is the seat of) the
sensations of hearing, touch, sight, smell, taste, and centrally
initiated sensations in dream and hallucination. Above this,
again, is the Soma-Cakra, a lotus of sixteen petals, with
certain Vrttis which are detailed latter.1 In this region are
“ the house without support ” (Niralambapuri), “ where Yogis
see the radiant ISvara,” the seven causal bodies (v. 39) which
are intermediate aspects of Adya Sakti, the white twelve-
petalled lotus by the pericarp of the Sahasrara (vv. 32 — 39),
in which twelve-petalled lotus is the A-ka-tha triangle, which
surrounds the jewelled altar (Manipitha) on the isle of gems
(Manidvipa), set in the Ocean of Nectar,2 with Bindu above
and Nada below, and the Kamakala triangle and the Guru
of all, or Parama-Siva. Above this, again, in the pericarp,
are the Surya and Candra-Mandalas, the Para-bindu sur¬
rounded by the sixteenth and seventeenth digits of the moon
circle. In the Gandra-Manclala there is a triangle. Above
the Moon is Maha-vayu, and then the Brahma-randhra with
Maha-£amkhini.

The twelve-petalled lotus and that which is connected
with it is the special subject of the short book Paduka-
paiicaka-Stotra here translated, which is a hymn by Siva in
praise of the “ Fivefold Footstool ”, with a commentary by
Sri-Kalicarana. The footstools are variously classified as
follows: According to the first classification they are —
(1) the white twelve-petalled lotus in the pericarp of the
Sahasrara lotus. Here there is (2) the inverted Triangle
the abode of Sakti called “ A-ka-tha ”. (3) The region of

the Altar (Manipitha), on each side of which are Nada and

1 V. post

2 In mental worship the jewelled altar of the Istadevata is in the
eight-petalled lotus below Anihata (see Plate V). The Isle of Gems is a
supreme state of Consciousness, and the Ocean of Nectar is the infinite
Consciousness Itself. As to the causal bodies, see “ Garland of Letters

THE CENTRES OR LOTUSES (CAKRA, PADMA) 129

Bindu. The eternal Guru, “ white like a mountain of silver,”
should be meditated upon, as on the Jewelled Altar (Mani-
pitha). (4) The fourth Paduka is the Hariisa below the
Antaratma; and (5) the Triangle on the Pitha. The differences
between this and the second classification are explained in
the notes to v. 7 of the Paduka. According to this latter
classification they are counted as follows: (1) The twelve-
petalled lotus; (2) the triangle called A-ka-tha; (3) Nada-
Bindu; (4) the Manipitha-Mandala ; and (5) the Hariisa,
which makes the triangular Kamakala. This Triangle, the
Supreme Tattva, is formed by the three Bindus which the text
calls Candra (Moon), Surya (Sun), and Vahni (Fire) Bindus,
which are also known as Prakaia, VimarSa,1 and MiSra-Bindu.
This is the Hariisa known as the triangular Kamakala, the
embodiment of Purusa-Prakrti, The former is the Bindu
Harhkara at the apex of the triangle, and the two other
Bindus called Visarga or Sa are Prakrti. This Kamakala is
the Mula (root) of Mantra.

The Sabdabrahman with its threefold aspect and energies
is represented in the Tantras by this Kamakala, which is the
abode of Sakti (Abalalayam). This is the Supreme Triangle,
which, like all Yoni-pithas, is inverted. It may be here noted
that Sakti is denoted by a triangle because of its threefold
manifestation as Will, Action, and Knowledge (Iccha, Kriya,
Jnana). So, on the material plane, if there are three forces,
there is no other way in which they can be brought to interact
except in the form of a triangle in which, while they are each
separate and distinct from one another, they are yet related
to each other and form part of one whole. At the corners of
the Triangle there are two Bindus, and at the apex a single
Bindu. These are the Bindus of Fire (Vahni-bindu), Moon

1 As to this term see “ Mahamaya ” and “ Kamakalavilasa, ’ ? by
A. Avalon.

130 THE SIX CENTRES AND THE SERPENT POWER

(Candra-bindu), and Sun (Surya-bindu).1 Three Saktis
emanate from these Bindus, denoted by the lines joining
the Bindus and thus forming a triangle. These lines are the
line of the Sakti Varna, the line of the Sakti Jyestha, and
the line of the Sakti Raudri. These Saktis are Volition
(Iccha), Action (Kriya), and Cognition (Jnana). With them
are Brahma, Visnu, and Rudra, associated with the Gunas,
Rajas, Sattva, and Tamas.

The lines of the triangle emanating from the three Bindus
or Hamsa are formed by forty-eight letters of the alphabet.
The sixteen vowels beginning with A form one line; the sixteen
consonants beginning with Ka form the second line; and the
following sixteen letters beginning with Tha form the third
line. Hence the triangle is known as the A-ka-tha triangle.
In the inner three corners of the triangle are the remaining
letters Ha, Lla, Ksa. The Yamala thus speaks of this abode,
“ I now speak of Kamakala,” and, proceeding, says : “ She
is the eternal One who is the three Bindus, the three Saktis,
and the three Forms (Tri-Murti).” The Brhat-Sri-krama,
in dealing with Kamakala, says: “From the Bindu (that is,
the Para-bindu) She has assumed the form of letters (Varna-
vayava-rupin!).” The Kali Urdhvamnaya says: “The three¬
fold Bindu (Tri-bindu) is the supreme Tattva, and embodies
in itself Brahma, Visnu, and Siva.” 2 The triangle, which is
composed of the letters has emanated from the Bindu. These
letters are known as the Matrka-Varna. These form the

1 The Kamakalavilasa says: ** Bindu- tray amayas tejas-tritayah ”
(three Bindus and three fires). “ Tripurasundari sits in the Cakra which
is composed of Bindus (Bindumaye-cakre), Her abode being the lap of
K.ame£vara, whose forehead is adorned by the crescent moon. She has
three eyes, which are Sun, Moon, and Fire.”

2 The Mahesvari-Samhita says: “ Surya, Gandra, and Vahni, are the
three Bindus; and Brahma, Visnu, and Sambhu are the three lines.”

THE CENTRES OR LOTUSES (CAKRA, PADMA) 131

body of Kula-kundalini 1 the Sabdabrahman, being in their
Vaikhari state various manifestations of the primal unmani¬
fested “sound ” (Avyaktanada).

They appear as manifested Sabda on the self-division of
the Para-bindu; for this self-division marks the appearance of
the differentiated Prakrti.

The commentary on the Paduka-pancaka (v. 3) says that
the Bindu is Para-Sakti itself, and its variations are called
Bindu, Nada, and Bija, or Sun, Moon, and Fire; Bindu, the
sun, being red, and Nada, the moon, being white. 2 These
form the Cinmaya or Anandamaya-koSa or sheaths of con¬
sciousness and bliss (Paduka-pancaka, v. 3). The two Bindus
making the base of the triangle are the Visarga (ib., v. 4). In
the Agama-kalpadruma it is said: “Hamkara is Bindu or
Purusa, and Visarga is Sah or Prakrti. Haihsah is the union
of the male and female, and the universe is Haihsah.” The
triangular Kamakala is thus formed by Haihsah (ib.). The
Haihsa-pitha is composed of Mantras (ib., v. 6).

As this subject is of great importance, some further
authorities than those referred to in the work here translated
are given. In his commentary to v. 124 of the Lalita, in
which the Devi is addressed as being in the form of Kamakala
(Kamakalarupa), Bhaskararaya says: “There are three
Bindus and the Hardha-kala. 8 Of these Bindus the first is
called Kama, and the Hakarardha is named Kala.”4 He
adds that the nature of Kamakala is set forth in the

1 The Kamakalavilasa says: “ Ekapaficasadaksaratma ” (She is in
the form of the 51 letters). See A. Avalon’s edition and translation of
“ Kamakalavilasa ”.

2 This appears to be in conflict with the previous statement of
Raghava-Bhatta, that Bindu is Moon and Nada the Sun.

8 Also called Hakarardha — that is, half the letter Ha (f).

* Bindu-trayam hardha-kala ca ityatra prathamo binduh kama-
khya Carama-kala ca iti pratyahara-nyayena kamakaletyuch-yate.

132 THE SIX CENTRES AND THE SERPENT POWER

Kamakala-vilasa in the verses commencing “ Supreme Sakti
(Para-Sakti) is the manifested union of Siva and Sakti in the
form of seed and sprout,” and ending with the lines “ Kama
(means) desire, and Kala the same. The two Bindus are said
to be the Fire and Moon.” 1 Kama, or creative Will, is both
Siva and Devi, and Kala is their manifestation. Hence it is
called Kamakala. This is explained in the Tripura-siddhanta:
“ O, Parvati, Kala is the manifestation of KameSvara and
Kamesvari. Hence She is known as Kamakala.” 2 Or she
is the manifestation (Kala) of desire (Kama) 3 that is, of
Iccha. The Kalika-Purana says: “Devi is called Kama
because She came to the secret place on the blue peak of the
great mountain Kailasa along with Me for the sake of desire
(Kama): thus Devi is called Kama. As She is also the
giver or fulfiller of desire, desiring, desirable, beautiful, restor¬
ing the body of Kama (Manmatha) and destroying the
body of Kama, hence She is called Kama.”4 After Siva
(with whom She is one) had destroyed Kama, when he sought
by the instilment of passion to destroy His Yoga; so She
(with whom He is one) afterwards gave a new body to the
“Bodiless One” (Ananga). They destroy the worlds and
take them to themselves through the cosmic Yoga path,

^ Tasyah svarupam splmta-^iva-^aktl-sainagania-bijarhkurarupini para.
Saktirityarabhya kamah kamaniyataya kala ca dahanendu-vigrahau bindu
ityantena nirnitam kamakalavilase tadrupetyarthaha (ib.).

2 Kamayoh kaleti va, taduktam, tripura-siddhante:

Tasya kamesvarakhyasya kamcsvaryas ca parvati.

Kalakhya salila sa ca khyata kamakaleti sa.

3 Kamai casau kalarupa ceti va.

4 Kamapadamatra-vacyatayah Kalipurane pratipadanat.

Kamartham agata yasman maya sardharh maha-girau.

Kamakhya procyate devi nilakutarahogata.

Kamada kamini kamya kanta kamangadayinl.

Kamangana&n yasmat kamakhya tena kathyate.

Iti sadaksaramidam nama (ib.).

THE CENTRES OR LOTUSES (CAKRA, PADMA) 133

and again by Their desire and will (Iccha) recreate them.
These Bindus and Kala are referred to in the celebrated
Hymn, “Wave of Bliss” (Anandalahari) .1

This Devi is the great Tripura-sundari. Bhaskararaya’s
Guru Nrsiinhanandanatha wrote the following verse, on which
the disciple commentates: “I hymn Tripura, the treasure of
Kula,2 who is red of beauty; Her limbs like unto those of
Kamaraja, who is adored by the three Devatas3 of the three
Gunas; who is the desire (or will) of Siva;4 who dwells in
the Bindu and who manifests the universe.” She is called
(says the commentator cited) 5 Tripura, as She has three (Tri)
Puras (lit., cities), but, here meaning Bindus, angles, lines,
syllables, etc. The Kalika-Purana says: “She has three
angles (in the triangular Yon!) as well as three circles (the
three Bindus), and her Bhupura6 has three lines. Her Mantra

1 Mukharh bindum krtva kucayugam adhas tasya tadadho
Hakarardham dhyayet haramahisi te manmathakalam (v. 19).

(Let him contemplate on the first Bindu as the face of the Devi,
and on the other two Bindus as Her two breasts, and below that on
the half Ha.) Half Ha is the Yoni, the womb, and origin of all. See
Lalita, v. 206.

2 Kulanidhi. In its literal ordinary sense Kula means race or
family, but has a number of other meanings: Sakti (Akula is Siva), the
spiritual hierarchy of Gurus, the Muladhara, the doctrine of the Kaula-
Tantriks, etc.

3 ViSnu, Brahma and Rudra of the Sattva, Rajas and Tamas qualities
respectively.

4 This is the Commentator’s meaning of Ekam tarn. Eka— a+i==e.
According to the Viiva Dictionary, “A” has among other meanings
that of Ha or Siva, and, according to the Anekartha-dhvani-manjari
Lexicon, I=Manmatha, that is, Kama, or desire. Eka is therefore the
spouse of Siva, or Sivakama, the desire or will of Siva.

5 Introduction to Lalita.

6 The portion of the Yantra which is of common form and which
encloses the particular design in its centre. Reference may, however,
also be here made to the three outer lines of the Sri-cakra.

134 THE SIX CENTRES AND THE SERPENT POWER

is said to be of three syllables,1 and She has three aspects.
The Kundalin! energy is also threefold, in order that She
may create the three Gods (Brahma, Visnu, Rudra). Thus,
since She the supreme energy is everywhere triple, She is
called Tripura-sundari.” 2 These syllables are said by the
commentator last cited 3 to be the three Bijas of the three
divisions (of the PancadaSI) — viz., Vagbhava, Kamaraja, and
Sakti, which according to the V amakeSvara-T antra are the
Jnana-Sakti which confers salvation, and the Kriya- and
Iccha-Saktis.

Three “Pada” are also spoken of as Tripura — white,
red, and mixed.4 Elsewhere, as in the Varaha-Purana, the
Devi is said to have assumed three forms — white, red, and
black; that is, the Supreme energy endowed with the Sattvik,
Rajasik, and Tamasik qualities.6 The one Sakti becomes
three to produce effects.

1 V. post. The Kama-Bija is Klim. Klimkara is Sivakama. Here
Im means the Kamakala in the Turiya state through which Moksa is
gained, and hence the meaning of the saying (ib., v. 176) that he who
hears the Bija without Ka and La does not reach the place of good
actions — that is, he does not go to the region attained by good actions,
but to that attainable by knowledge alone (see ib., v. 189, citing
VamakeSvara-Tantra). > ““6

* Other instances may be given, such as the Tripuramava, which
says that the Dew is called Tripura because She dwells in the three
Nadis (Susumna, Pingala, and Ida; o. post) and in Buddhi, Manas,
Citta (o. post).

•V. 177.

4 According to a note of R. Anantakrsna-Sastri, translator of the
Lalita, p. 213, the three “ feet ” are explained in another work of Bhas>
kararaya as follows: White, the pure Saihvit (Consciousness) untainted
by any Uj>adhis; red, the Paraharhta (Supreme Individuality), the first
Vrtti (modification) from the Saihvit; and the mixed — the above mem-
honed as one inseparable modification (the Vrtti) of “I”. These are
known as the "three feet” (Carana-tritaya), or Indu (white), Agni
(red), Ravi (mixed).

* So also the Dew Bhagavata Pr. says: “The Sambhavi is white;
Sri-vidya red; and Syama, black.” The Yantra of Sri-vidya is the
Sri-cakra mentioned.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 135

In the Kamakala meditation (Dhyana) the three Bindus
and Hardha-kala are thought of as being the body of the
Devi Tripura-sundari. The Commentator on the verse of
the Anandalahari cited says:1 “In the fifth sacrifice (Yajna)
let the Sadhaka think of his Atma as in no wise different
from, but as the one only Siva; and of the subtle thread¬
like Kundalim which is all Saktis, extending from the Adhara
lotus to Parama-Siva. Let him think of the three Bindus as
being in Her body (Tripura-sundari), which Bindus indicate
Iccha, Kriya, Jnana — Moon, Fire, and Sun; Rajas, Tamas,
Sattva; Brahma, Rudra, Visnu; and then let him meditate
on the Cit-kala who is Sakti below it.” 2

The Bindu which is the “ face ” indicates Virinci 3
(Brahma) associated with the Rajas Guna. The two Bindus
which are the “ breasts,” and upon which meditation should
be done in the heart, indicate Hari4 (Visnu) and Hara5
(Rudra) associated with the Sattva and Tamas Gunas.
Below them meditate in the Yoni upon the subtle Cit-kala,
which indicates all three Gunas, and which is all these three
Devatas.6 The meditation given in the Yoginl-Tantra is as

1 Samkaracarya-granthavall (Vol. II), ed. Sri Prasanna-Kumara
Sastri. The editor’s notes are based on the Commentary of Acyut-
ananda-Svaml.

2 Atha pancamayage abhedabuddhya atmanarh ^iva-rupam ekatxna-
nam vibhavya adharat paramaiivantarh sutraruparii suksmam kunda-
linitn sarvasakti-rupam vibhavya sattva-rajas-tamoguna-sucakarii brahma-
visnu-^iva-^aktyatm£ikam suryagnicandrarupam bindu-trayam tasya ange
vibhavya adha£ citkalam dhyayet (Comm, to v. 19).

3 That is. He who creates, from Vi -{-rich.

4 He who takes away or destroys (harati) all grief and sin.

5 The same.

4 Mukham bindum krtva rajogunasucakam virincyatmakam bindum
mukham krtva, tasyadho hrdaya-sthane sattva-tamo-guna-sucakam hari-
haratmakam bindudvayam kucayugam krtva, tasyadhah yonim gnna-traya-
sucikam hari-hara-virincyatmikim suksmam citkalam hakarardham krtva
yonyantargata-trikonakrtim krtva dhyayet (ib.).

136 THE SIX CENTRES AND THE SERPENT POWER

follows: “Think of three Bindus above Kala, and then
that from these a young girl sixteen years old springs forth,
shining with the light of millions of rising suns, illuminat¬
ing every quarter of the firmament. Think of Her body
from crown to throat as springing from the upper Bindu,
and that her body from throat to middle, with its two breasts
and three belly lines of beauty (Trivall), arise from the two
lower Bindus. Then imagine that the rest of Her body from
genitals to feet is born from Kama. Thus formed, She is
adorned with all manner of ornaments and dress, and is
adored by Brahma, X$a, and Visnu. Then let the Sadhaka
think of his own body as such Kamakala.” 1 The Sritattvar-
nava says: “ The glorious men who worship in that body in
Samarasya 2 are freed from the waves of poison in the un-
traversable sea of the world (Samsara) .”

To the same effect are the Tantrik works the Sri-krama 3
and Bhava-cudamani 4 cited in the Commentary to the
Anandalahari. The first says: “Of the three Bindus, O
Mistress of the Devas, let him contemplate the first as the
mouth and in the heart the two Bindus as the two breasts.
Then let him meditate upon the subtle Kala Hakarardha in
the Yoni.” And the second says: “The face in the form
of Bindu, and below twin breasts, and below them the

1 See p. 199, et seq., Nityapuja-paddhati, by Jaganmohana-Tarkalam-
kara.

2 That is equal feeling; or being one with; union of Siva and Sakti.

8 Tatha ca Srikrame:

Bindutrayasya devefi prathamam devi vaktrakam,

Bindudvayam stanadvandvam hrdi sthane niyojayet.

Hakaradham kalam suksmam yonimadhye vicintayet.

4 Taduktam Bhava-cudamanau :

Mukharn binduvadakaram Tadadhah kuca-yugmakarn

Tadadhasca hakarardham Supariskrtamandalam.

The second line of this verse is also printed Tadadhah saparardham
cha. But this means the same thing. Sapara is Hakara, as Ha follows
Sa. For further Dhyanas and mode of meditation, see p. 199 of the
Nityapuja paddhati of Jaganmohana-Tarkalarhkara.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 137

beauteous form of the Hakarardha.” The three Devatas
Brahma, Visnu, and Rudra, with their Saktis, are said to
take birth from the letters A, U, M, of the Omkara or
Pranava.1 Ma, as the Prapancasara-Tantra 2 3 says, is the
Sun or Atma among the letters, for it is Bindu. From each
of these ten Kalas arise.

Verse 8 of the first work translated says that in the
Muladhara centre there is the Triangle (Trikona) known as
Traipura, which is an adjective of Tripura. It is so called
because of the presence of the Devi Tripura within the
Ka inside the triangle. This Ka is the chief letter of the
Kama Bija, and Karh 8 is the Bija of Kamini, the aspect of
Tripura-sundari in the Muladhara. Here also, as the same
verse says, there are the three lines Varna, Jyestha, and
Raudri and, as the Satcakra-vivrti adds, Iccha, Jnana, and
Kriya.4 Thus the Traipura-Trikona is the gross or Sthula
aspect of that subtle (Suksma) Sakti which is below the
Sahasrara, and is called Kamakala. It is to this Kamini
that in worship the essence of Japa (Tejo-rupajapa) is offered,
the external Japa being offered to the Devata, worshipped in
order that the Sadhaka may retain the fruits of his worship.5
There are also two other Lihgas and Trikonas at the
Anahata and Ajna centres, which are two of the Knots or
Granthis, and which are so called because Maya is strong

1 Phetkarinl-Tantra, Ch. I :

Tebhya eva samutpanna varna ye visnu-^ulinoh
Murtayah £akti-samyukta ucyante tah kramena tu.

And so also ViSvasara-Tantra (see Pranatosini3 10) :

Sivo brahma tatha visnurokare ca pratisthitah,

Akara^ ca bhaved brahma Ukarah saccidatmakah,
Makaro rudra ityuk^a iti tasyarthakalpana.

2 Gh. III.

3 Nityapuja-paddhati, p. 80, by Jaganmohana-Tarkalamkara.

4 See p. 117, post.

6 Nityapuja-paddhati, loc . cit.

138 THE SIX CENTRES AND THE SERPENT POWER

at these points of obstruction, at which each of the three
groups converge. The Traipura-Trikona is that, however,
in the Muladhara which is the grosser correspondence of
the Kamakala, which is the root (Mula) of all Mantras
below the Sahasrara, and which, again, is the correspondence
in Jiva of the Tri-bindu of Isvara.

Before, however, dealing in detail with the Sahasrara,
the reader will find it convenient to refer to the tables on
pp. 141 and 142, which summarize some of the details above
given upto and including the Sahasrara.

In the description of the Cakras given in this work, no
mention is made of the moral and other qualities and things
(Vrtti) which are associated with the Lotuses in other books,
such as the Adhyatmaviveka,1 commencing with the root-lotus
and ending with the Soma-Cakra. Thus, the Vrttis, PraSraya,
Avisvasa, Avajna, Murccha, GarvanaSa, Krurata,2 are assigned

1 Quoted in the Dipika to v. 7 of the Hamsopanisad and see &amgita-
ratnakara, Ch. 1, Prakarana ii.

(1) Muladhara — Parama, Sahaja, Virananda, Yogananda.

(2) Svadhisthana — Prairaya, Krurata, Garvana^a, Murccha, Avajna,

Avisvasa.

(3) Manipura — Susupti, Trsna, Irsya, PiSunata, Lajja, Bhaya, Ghrna,

Moha, Kasaya, Visadita.

(4) Anahata — Laulyapranasa, Prakata, Vitarka, Anutapita, Aia,

Prakasa, Cinta, Samuha, Samata, Dambha, Vaikalya, Viveka,

Ahamkrti.

(5) Vi^uddhi — Pranava, Udgitha, Humphat, Vasat, Svadha, Svaha,

Namah, Amrta, §adja, Rsabha, Gandhara, Madhyama, Pafi-

cama, Dhaivata, Nisada, Visa.

(6) Lalana-Cakra — Mada, Mana, Sneha, Soka, Khedla, Lubdhata,

Arati, Sambhrama, Grmi, Sraddha, Tosa, Uparodhita.

(7) Ajna-Cakra — Sattva avirbhava, Raja avirbhava, Tama avirbhava.

(8) Manas-Cakra — Svapna, Rasopabhoga, Ghrana, Rupopalambha,

Sparta, Sabdabodha.

(9) Sahasrara or Soma-Cakra — Krpa, Ksama, Arjava, Dhairya,

Vairagya, Dhiti, Sammada, Hasya, Romancanicaya, Dhyanairu,

Sthirata, Gambirya, Udyama, Acchatva, Audarya, Ekagrata.

2 Credulity, suspicion, disdain, delusion (or disinclination), false
knowledge (lit., destruction of everything which false knowledge leads
to), pitilessness.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 139

to Svadhisthana: Lajja, PiSunata, XrSa, Trsna, Susupti, Visada,
Kasaya, Moha, Ghrna, Bhaya,1 to the Manipura; A3a,
Cinta, Gesta, Samata, Dambha, Vikalata, Aharhkara, Vive-
ka, Lolata, Kapatata, Vitarka, Anutapa to Anahata2; Krpa,
Mrduta, Dhairya, Vairagya, Dhrti, Sampat, Hasya, Romanca,
Vinaya, Dhyana, Susthirata, Gambhirya, Udyama, Aksobha,
Audarya, Ekagrata,3 to the secret Soma-cakra; and so forth.
In the Muladhara, which has been described as the <e source
of a massive pleasurable aethesia,” there are the four forms of
bliss already mentioned; in the ViSuddha the seven subtle
“tones,” Nisada, Rsabha, Gandhara, Sadja, Madhyama,
Dhaivata, Pancama; certain Bijas, Humphat, Vau?at, Vasat,
Svadha, Svaha, Namah; in the eighth petal “venom,” and in
the sixteenth “ nectar ” ; 4 and in the petals and pericarp of the
Ajna the three Gunas and in the former the Bijas, Ham and
Ksam; and in the six-petalled Manas-Gakra above the Ajna
are Sabda-jnana, Sparsa-jnana, Rupa-jnana, Aghranopalabdhi,
Rasopabhoga, and Svapna, with their opposites, denoting the
sensations of the sensorium— hearing, touch, sight, smell, taste,
and centrally initiated sensations in dream and hallucination.
It is stated that particular Vrttis are assigned to a particular
lotus, because of a connection between such Vrtti and the
operation of the Saktis of the Tattva at the centre to which it
is assigned. That they exist at any particular Cakra is said to

1 Shame, treachery, jealousy, desire, supineness, sadness, worldliness,
ignorance, aversion (or disgust), fear.

2 Hope, care or anxiety, endeavour, mineness (resulting in attach¬
ment), arrogance or hypocrisy, sense of languor, egoism or self-conceit,
discrimination, covetousness, duplicity, indecision, regret.

2 Mercy, gentleness, patience or composure, dispassion, constancy,
prosperity (spiritual), cheerfulness, rapture or thrill, humility or sense
of propriety, meditativeness, quietude or restfulness, gravity (of demea¬
nour), enterprise or effort, emotionlessness (being undisturbed by emotion),
magnanimity, concentration.

4 Both were extracted at the churning of the ocean, and, as so spoken,
of, represent the destructive and upbuilding forces of the world.

140 THE SIX CENTRES AND THE SERPENT POWER

be shown by their disappearance when Kundali ascends
through the Cakra. Thus the bad Vrttis of the lower Gakras
pass away in the Yogi who raises Kundali above them.

Moral qualities (Vrtti) appear in some of the lower
Cakras in the secret twelve-petalled lotus called the Lalana
(and in some Tantras Kala) Cakra, situate above the
Visuddha, at the root of the palate (Talumula), as also in
the sixteen-petalled lotus above the Manas-Cakra, and known
as the Soma-Cakra. It is noteworthy that the Vrtti of the
two lower Gakras (Svadhisthana and Manipura) are all bad;
those of the Anahata centre are mixed,1 those of the Lalana-
Cakra are predominantly good, and those of the Soma-Cakra
wholly so; thus indicative of an advance as we proceed from
the lower to the higher centres, and this must be so as the Jiva
approaches or lives in his higher principles. In the twelve-
petalled white lotus in the pericarp of the Sahasrara is the
abode of Sakti, called the Kamakala, already described.

Between Ajna and Sahasrara, at the seat of the Karana-
Sarira of Jiva, are the Varnavali-rupa Viloma-Saktis, descend¬
ing from Unmani to Bindu. Just as in the Isvara or cosmic
creation there are seven creative Saktis from Sakala Para-
meSvara to Bindu; and in the microcosmic or Jiva creation
seven creative Saktis from Kundalinl, who is in the Mula-
dhara, to Bindu, both of which belong to what is called the
Anuloma order:2 so in the region between the Ajna-
Cakra and Sahasrara, which is the seat of the causal body
(Karana-Sarira) of Jiva, there are seven Saktis,3 which,

1 with Dambha (arrogance^ Lolata (covetousness), Kapatata
(duplicity), we find Aia (hope), Cesta (endeavour), Viveka (discrimi¬
nation).

2 That is, the ordinary as opposed to the reversed (viloma) order.
Thus, to read the alphabet as A to Z is anuloma; to read it backwards,
Z to A, is viloma. In the above matter, therefore anuloma is evolution
(srsti) or the forward movement, and viloma (nivrtti) the path of return.

3 See “ Garland of Letters,” Chapter on “ Causal Saktis of the
Pranava

THE CENTRES OR LOTUSES (CAKRA, PADMA) 141

commencing with the lowest, are Bindu (which is in
Isvara-Tattva), Bodhini, Nada, Mahanada or Nadanta (in
Sadakhya-Tattva), Vyapika, Samanx (in Sakti-Tattva), and
Unmani (in Siva-Tattva). Though these latter Saktis have
a cosmic creative aspect, they are not here co-extensive
with and present a different aspect from the latter. They
are not co-extensive, because the last-mentioned Saktis are.

Caxra

Situation

Number

Petals

Letters

Same

Regnant Tattva

AND ITS

Qualities

Colour

Tattva

Muladhara

Spinal centre of
region below
genitals

va, 5a,

§a, sa

Pfthivi ; cohesion,
stimulating sense
of smell

Yellow

Spinal centre of
region above
the genitals

ba, bha,
ma, ya,
ra, la

Ap; contraction,
stimulating sense
of taste

White

Manipura

Spinal centre of
region of the
navel

4a, 4ka
na, ta,
tha, da,
dha, na
pa, pha

Tejas; expansion,
producing heat
and stimulating
sight-sense of col¬
our and form

Red

Anahata

Spinal centre of
region of the
heart

ka, kha,
ga, gha,
ha, ca,
ccha, ja,
jha, jna,
ta, |ha

VSyu; general
movement, stimu¬
lating sense of
touch

Smoky

Visuddha

Spinal centre of
region of the
throat

the vowels
a, a, i, I,
r,f,
l,T,e,ai,
o,au,am,
ah

Aka5a jspace-giving,
stimulating sense
of hearing

White

Ajaa

Centre of region
between the

eyebrows

ha and
k§a

Manas (mental
faculties)

...

Above the Ajna is the causal region and the Lotus of a thousand petals,
with all the letters, wherein is the abode of the Supreme Bindu ParaSiva.

142 THE SIX CENTRES AND THE SERPENT POWER

Shape

Mandala

Bija and its
Vahana
(Carrier)

Devata
AND }TS

Vahana

Sakti
OF THE

Dhatu

Linoa

AND

Yoni

Other Tattvas
here

Dissolved

Square

Lam on the
Airavata
elephant

BrahmS

Haihsa

Pakini

Svayam-
bhu and
Traipura-
Trikona

Gandha (smell) Tattva;
smell (organ of sensa¬
tion); feet (organ of
action)

Cresent

V a m on
Makara

Vi$flu on
Garuda

Rakini

Rasa (taste) Tattva;
taste (organ of sensa¬
tion); hand (organ of
action)

Triangle

Rath on a
ram

Rudra on
a bull

LakinI

•••

Rupa (form and colour;
sight) Tattva; sight
(organ of sensation);
anus (organ of action)

Six-pointed

hexagon

Yam on an
antelope

I &

KakinI

Bana and
Triko^a

SparSa (touch and feel)
Tattva; touch (organ
of sensation} ; penis
(organ of action)

Circle

Ham on a
white ele¬
phant

Sadaiiva

Sakini

...

Sabda (sound) Tattva;
hearing (organ of sen¬
sation; mouth (organ
of action)

Sambhu

Hakim

Itara and
Trikona

Mahat, the Suksma Pra-
krti called Hirajiya-
garbha (v. 52)

THE CENTRES OR LOTUSES (CAKRA, PADMA) 143

as here mentioned, Saktis of the Jiva. Hamsa, Jiva or
Kundall is but an infinitesimal part of the Para-bindu. The
latter is in the Sahasrara, or thousand-petalled lotus, the
abode of ISvara, who is Siva-Sakti and is the seat of the
aggregate Kundall or Jiva. And hence it is said that all the
letters are here twentyfold (50 X 20 = 1,000). In the Sahasrara
are Para-bindu, the supreme Nirvana-Sakti, Nirvana-Kala,
Ama-Kala,1 and the fire of Nibodhika. In the Para-bindu is
the empty void (Sunya) which is the supreme Nirguna-Siva.

Another difference is to be found in the aspect of the
Saktis. Whilst the cosmic creative Saktis are looking out¬
wards and forwards (UnmukhI), the Saktis above the Ajna
are in Yoga, looking backwards towards dissolution. The
Isvara of the Sahasrara is not then the creative aspect of
ISvara. There He is in the Nirvana mood, and the Saktis
leading up to Nirvana-Sakti are “ upward moving,” that is,
liberating Saktis of the Jiva.

These seven states or aspects of Bindumaya-paraSakti
(see p. 424, post) leading up to Unmani, which are described
in this and other Tantrik books, are called causal forms
(Karana-rupa) . The commentary to the Lalita 2 apparently
enumerates eight, but this seems to be due to a mistake, Sakti
and Vyapika being regarded as distinct Saktis instead of differ¬
ing names for the third of this series of Saktis.

Below Visarga (which is the upper part of the Brahma-
randhra, in the situation of the fontanelle) and the exit
of Sankhini-Nadi is the Supreme White (or, as some call
it, variegated) Lotus of a thousand petals (see w. 41 — 49 post)
known as the Sahasrara, on which are all the letters of the
Sanskrit alphabet, omitting according to some the cerebral
Lakara, and according to others Ksa. These are repeated

1 See “ Garland of Letters,” Chapter on “Kalas of the Saktis”.

2 V. 121. LalitarSahasranama.

144 THE SIX CENTRES AND THE SERPENT POWER

twenty times to make the 1,000, and are read from beginning
to end (Anuloma), going round the Lotus from right to left.
Here is Maha-vayu and the Candra-mandala, in which is the
Supreme Bindu (O), “ which is served in secret by all the
Devas ”, Bindu implies Guna, but it also means the void of
space, and in its application to the Supreme Light, which is
formless, is symbolical of its decaylessness. The subtle Sunya
(Void), which is the Atma of all being (Sarvatma), is
spoken of in w. 42 — 49. Here in the region of the Supreme
Lotus is the Guru, the Supreme Siva Himself. Hence the
Saivas call it Sivasthana, the abode of bliss where the Atma
is realized. Here, too, is the Supreme Nirvana-Sakti, the
Sakti in the Para-bindu, and the Mother of all the three
worlds. He who has truly and fully known the Sahasrara is
not reborn in the Samsara, for he has by such knowledge
broken all the bonds which held him to it. His earthly
stay is limited to the working out of the Karma already
commenced and not exhausted. He is the possessor of all
Siddhi, is liberated though living (Jivanmukta), and attains
bodiless liberation (Moksa), or Videha-Kaivalya, on the
dissolution of his physical body.

In the fourteenth verse and commentary thereon of the
Anandalahari, the Deity in the Sahasrara is described.1

“She is above all the Tattvas. Every one of the six
centres represents a Tattva. Every Tattva has a definite
number of rays. The six centres, or Gakras, are divided
into three groups. Each of these groups has a knot or apex
where converge the Gakras that constitute that group.
The names of the groups are derived from those of the Pre¬
siding Deities. The following table clearly puts the above:

1 See Parujit R. Anantakrsna Sastrl, “Saundarya Lahari,” p. 36 (Ganesh
& Co., (Madras) Private Ltd.) The passage within quotation marks is
taken from that work.

See “ Wave of Bliss,” by A. Avalon.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 145

No.

Name of
Cakra

Name

Tattva

No. OF
Rays

Tattva

Name of
Group

Name
of Con-

VEROINO

Point

Remarks

Muladhara

Bhu

Agni

Rudra-

In Sahasrara the rays

Svadhigthana

Agni

Khanda

granthi

are numberless, eter¬
nal and unlimited
by space.

Manipura

Apas

Surya

V4i>u

There is another

Anahata

Vayu

granthi

Candra here whose
rays are coundess,
and evershining.

ViSuddha

Ajna

Akaia

Manas

Candra

Brahma

granthi

“ Laksmidhara quotes the Taittiriyaranyaka in support
of his commentary, from which we have taken the notes
above given. The extracts which he makes from ‘ Bhairava-
Yamala ’ are very valuable. In discoursing about Candra,
Siva addresses (w. 1 — 17, Gandra-jnanavidyaprakarana)

Parvati, his consort, thus:

“ ‘ Welcome, O Beauty of the three worlds, welcome is
Thy question. This knowledge (which I am about to dis¬
close) is the secret of secrets, and I have not imparted it to
anyone till now. (But I shall now tell thee the grand secret.
Listen, then, with attention:) ’

“ * Sri-cakra (in the Sahasrara) is the form of Para-
Sakti. In the middle of this Cakra is a place called Bain-
dava, where She, who is above all Tattvas, rests united with
Her Lord SadaSiva. O Supreme One, the whole Cosmos is
a Sri-cakra formed of the twenty-five Tattvas — 5 elements +
5 Tanmatras + 10 Indriyas + Mind + Maya, Suddha-vidya,
Mahe§a, and Sadasiva.1 Just as it is in Sahasrara, so

1 Maya to Sada&va are the Siva-Tattvas described in “ Garland
of Letters ”.

146 THE SIX CENTRES AND THE SERPENT POWER

cosmically, also, Baindava is above all Tattvas. Devi, the
cause of the creation, protection, and destruction, of the uni¬
verse, rests there ever united with Sadaiiva, who as well is
above all Tattvas and ever-shining. Uncountable are the
rays that issue forth from Her body; O good one, they
emanate in thousands, lakhs — nay, crores. But for this light
there would be no light at all in the universe. . . 360 of

these rays illumine the world in the form of Fire, Sun, and
Moon. These 360 rays are made up as follows: Agni (Fire)
118, Sun 106, Moon 136. O Samkari, these three luminaries
enlighten the macrocosm as well as the microcosm, and give
rise to the calculation of time — the Sun for the day, the
Moon for the night, Agni (Fire) occupying a mean position
between the two.’ 1

“ Hence they constitute (or are called) Kala (time), and
the 360 days (rays) make a year. The Veda says: ‘The
year itself is a form of the Lord. The Lord of time, the
Maker of the world, first created Marici (rays), etc., the
Munis, the protectors of the world. Everything has come to
exist by the command of Paramesvari.’

“ Dindima takes a quite different view of this verse. He
interprets it as meaning that, having already described the
Antaryaga (inner worship), the author recommends here the
worship of the Avarana-Devatas, i.e., Deities residing in each
of the Gakras or centres without propitiating whom it is im¬
possible for the practitioner to lead the KundalinI through
these Cakras. He enumerates all the 360 Deities and des¬
cribes the mode of worshipping each of them.

“ There are other commentators who understand the
360 rays esoterically, and connect the same with the 360
days of the year, and also with the human body. Every
commentator quotes the Taittiriyaranyaka, first chapter, to

1 See “ Wave of Bliss,” ed. A. Avalon.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 147

support his views. Thus it seems that Taittiriyaranyaka
contains much esoteric matter for the mystic to digest. The
first chapter of the Aranyaka referred to is chanted in wor¬
shipping the Sun. It is called Arunam because it treats of
Aruna (red-coloured Dev!).” 1

An Indian physician and Samskritist has expressed the
opinion that better anatomy is given in the Tantras than
in the purely medical works of the Hindus.2 It is easier,
however, to give a statement of the present and ancient
physiology than to correlate them. Indeed, this is for the
present a difficult matter. In the first place, the material
as regards the latter is insufficiently available and known
to us, and those Hindu scholars and Sadhakas (now-a-days,
probably not numerous) who are acquainted with the subject
are not conversant with Western physiology, with which it
is to be compared. It is, further, possible to be practically
acquainted with this Yoga without knowing its physiological
relations. Working in what is an unexplored field, I can
only here put forward, on the lines of the Text and such
information as I have gathered, explanations and sugges¬
tions which must in some cases be of a tentative char¬
acter, in the hope that they may be followed up and tested
by others.

It is clear that the Meru-danda is the vertebral column,
which as the axis of the body is supposed to bear the same
relation to it as does Mount Meru to the earth. It extends
from the Mula (root) or Muladhara to the neck. It and
the connected upper tracts, spinal bulb, cerebellum, and the
like, contain what has been described as the central system

1 P. 38 of Pandit Anantakrsna-Sastri’s “ Saundaryalahari ”, Ganesh
& Co. (Madras) Private Ltd.

2 Dr. B. D. Basu, of the Indian Medical Service, in his Prize Essay
on the Hindu System of Medicine, published in the Guy's Hospital Gazette
(1889), cited in Vol. XVI, “Sacred Books of the Hindus,” by Professor
Benoy Kumar Sarkar.

148 THE SIX CENTRES AND THE SERPENT POWER

of spinal nerves (Nadi) and cranial nerves (Siro-nadi). The
Susumna, which is undoubtedly a Nadi within the vertebral
column, and as such is well described by the books as the
principal of all the Nadto, runs along the length of the
Meru-danda, as does the spinal cord of Western physiology,
if we include therewith the filum terminale. If we include
the filum, and take the Kanda to be between the anus and
penis, it starts from practically the same (sacro-coccygeal)
region, the Muladhara, and is spoken of as extending to
the region of the Brahma-randhra,1 or to a point below
the twelve-petalled lotus (v. 1) — that is, at a spot below
but close to the Sahasrara, or cerebullum, where the nerve
Citrini also ends. The position of the Kanda is that stated
in this work (v. 1). It is to be noted, however, that according
to the Hatha-yoga-pradipika the Kanda is higher up, between
the penis and the navel.2 The place of the union of Susumna
and Kanda is known as the “ Knot ” (Granthi-sthana),
and the petals of the Mula lotus are on four sides of this
(v. 4). It is in this Susumna (whatever for the moment
we take it to be) that there are the centres of Prana-Sakti
or vital power which are called Cakras or Lotuses. The
spinal cord ends blindly in the filum terminale , and is appar¬
ently closed there. The Susumna is said to be closed at its
base, called the “ gate of Brahman ” (Brahma-dvara) until,
by Yoga, Kundall makes its way through it. The highest of
the six centres called Cakra in the Susumna is the Ajna,
a position which corresponds frontally with the space between
the eyebrows (Bhru-madhya), and at the back with the pineal
gland, the pituitary body, and the top of the cerebellum. Close
by it is the Cakra called Lalana, and in some Tantras Kala

1 Sammohana-Tantra, II, 7, or according to the Tripura-sara-
samuccaya, cited in v. 1, from the head to the Adhara.

*> V. post.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 149

Cakra which is situate at the root of— that is, just above —
the palate (Talumula). Its position as well as the nature of
the Ajna would indicate that it is slightly below the latter.1
The Susuihna passes into the ventricles of the brain, as does
the spinal cord, which enters the fourth ventricle.

Above the Lalana are the Ajna-Cakra with its two lobes
and the Manas-Cakra with its six lobes, which it has been
suggested are represented in the physical body by the Cere¬
bellum and Sensorium respectively. The Soma-Cakra above
this, with its sixteen “ petals,” has been said to comprise the
centres in the middle of the Cerebrum above the Sensorium.
Lastly, the thousand-petalled lotus Sahasrara corresponds to
the upper Cerebrum of the physical body, with its cortical
convolutions, which will be suggested to the reader on an
examination of the Plate VIII, here given, of that centre.
Just as all powers exist in the seat of voluntary action, so it
is said that all the fifty “ letters ” which are distributed
throughout the spinal centres of the Susumna exist here in
multiplied form — that is, 50x20. The nectar-rayed moon2
is possibly the under-part of the brain, the convolutions or
lobes of which, resembling half-moons, are called Candrakala,
and the mystic mount Kailasa is undoubtedly the upper brain.
The ventricle connected with the spinal cord is also semi-lunar
in shape.

As above stated, there is no doubt that the Susuihna is
situated in the spinal column, and it has been said that it
represents the central canal. It is probable that its general
position is that of the central canal. But a query may be
raised if it is meant that the canal alone is the Susumna. For
the latter Nadi, according to this work, contains within it two

1 Vide “ Introduction to Tantra-Sastra ” pp. 49-51 for a brief descrip¬
tion of the Cakras, including Lalana and Kala Cakras.

2 Se6 Siva-Samhita, II, 6.

150 THE SIX CENTRES AND THE SERPENT POWER

others — namely, Vajrini and Citrini. There is thus a three¬
fold division. It has been suggested that the Susumna when
not considered with its inner Nadis as a collective unit, but as
distinguished from them, is the white nervous matter of the
spinal cord, Vajrini the grey matter, and Citrini the central
canal, the inner Nadi of which is known as the Brahma-nadi,
and, in the Siva-samhita, Brahma-randhra.1 But as against
such suggestion it is to be noted that v. 2 of this work des¬
cribes Citrini as being as fine as a spider’s thread (Luta-
tantupameya), and the grey matter cannot be so described,
but is a gross thing. We must therefore discard this sugges¬
tion, and hold to the opinion either that the central canal is
the Susumna or that the latter is in the canal, and that within
or part of it are two still more subtle and imperceptible
channels of energy, called Vajrini and Citrini. I incline to
the latter view. The true nature of the Citrini-Nadi is said
in v. 3 to be pure intelligence (Suddha-bodha-svabhava) as a
force of Consciousness. As v. 1 says, the three form one, but
considered separately they are distinct. They are threefold
in the sense that Susurhna, who is tremulous like a woman
in passion,” is as a whole composed of “ Sun,” “ Moon,” and
“ Fire,” and the three Gunas. It is noteworthy in this con¬
nection that the Ksurika-Upanisad,2 which speaks of the
Susumna, directs the Sadhaka “ to get into the white and very
subtle Nadi, and to drive Praria-vayu through it.” These
three, Susumna, Vajrini, and Citrini, and the central canal,
or Brahma-nadi, through which, in the Yoga here des¬
cribed, Kundalini, passes, are all, in any case, part of the
spinal cord. And, as the Siva-samhita and all other Yoga

1 Ch. II, v. 18.

8 Ed. Ananda&ama Series XXIX, p. 145. Prana does not here mean
gross breath, but that which in the respiratory centres appears as such and
which appears in other forms in other functions and parts of the body.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 151

works say, the rest of the body is dependent on Susumna,
as being the chief spinal representative of the central nervous
system. There seems also to be some ground to hold that
the Nadls, Ida and Pingala, or “ moon ” and “ sun,” are the
left and right sympathetic cords respectively on each side of
the “fiery” Susumna. It is to be noted that, according to
one and a common notion reproduced in this work, these
Nadls, which are described as being pale and ruddy respectively
(v. 1), do not lie merely on one side of the cord, but cross it
alternating from one side to the other (see v. 1), thus forming
with the Susumna and the two petals of the Ajna-Cakra the
figure of the Caduceus of Mercury, which, according to some
represents them. Elsewhere (v. 1), however it is said that
they are shaped like bows. That is, one is united with Susum¬
na and connected with the left scrotum. It goes up to a
position near the left shoulder, bending as it passes the heart,
crosses over to the right shoulder, and then proceeds to the
right nostril. Similarly, the other Nad! connected with the
right scrotum passes to the left nostril. It has been suggested
to me that Ida and Pingala are blood-vessels representing the
Inferior Vena Cava and Aorta. But the works and the Yoga
process itself indicate not arteries, but nerves. Ida and
Pingala when they reach the space between the eyebrows
make with the Susumna a plaited threefold knot called
TrivenI and proceed to the nostrils. This, it has been said,
is the spot in the medulla where the sympathetic cords join
together or whence they take their origin.

There remains to be considered the position of the Cakras.
Though this work speaks of six, there are, according to some,
others. This is stated by Visvanatha in his Satcakra-Vivrti.
Thus we have mentioned Lalana, Manas, and Soma Cakras.
The six here given are the principal ones. Indeed, a very
long list exists of Cakras or Adharas, as some call them. In
a modem Sanskrit work called “ Advaitamartanda ” the

152 THE SIX CENTRES AND THE SERPENT POWER

author1 2 * * * * * gives twenty, numbering them as follows: (1) Adhara,
(2) Kuladipa, (3) Vajra or Yajiia, (4) Svadhisthana, (5) Raudra,
(6) Karala, (7) Gahvara, (8) Vidyaprada, (9) Trimukha,
(10) Tripada, (11) Kala-dandaka, (12) Ukara, (13) Kaladvara,
(14) Karamgaka, (15) Dipaka, (16) Ananda-lalita, (17) Mani¬
pur aka, (18) Nakula, (19) Kala-bhedana, (20) Mahotsaha.
Then for no apparent reason, many others are given without
numbers, a circumstance, as well as defective printing, which
makes it difficult in some cases to say whether the Sanskrit
should be read as one word or two.8 They are apparently
Parama, Padukam, Padam (or Padakam-padam), Kalpa-jala,
Posaka, Lolama, Nadavarta, Triputa, Kamkalaka, Putabhe-
nana, Maha-granthiviraka, Bandha-jvalana (printed as
Bandhe-jvalana), Anahata, Yantraputa (printed Yatro), Vyoma-
cakra, Bodhana, Dhruva, Kalakandalaka, Kraunca-
bherunda-vibhava, Damara, Kula-phithaka, Kula-kolahala,
Halavarta, Mahad-bhaya, Ghorabhairava, Visuddhi, Kantham,
Uttamam (quare Visuddhikantham, or Kanthamuttamam),
Purnakam, Ajha, Kaka-puttam, Srngatam, Kamarupa, Purna-
giri, Maha-vyoma, Saktirupa. But, as the author says, in
the Vedas (that is, Yoga-cudamanf, YogaSikha Upanisads, and
others) we read of only six Cakras — namely, those italicized in
the above list, and described in the works here translated —
and so it is said: “ How can there be any Siddhi for a man
who knows not the six Adhvas, the sixteen Adharas, the

1 Brahmananda-Svami, a native of Palghat, in the Madras Presi¬
dency, late Guru of H. H. the late Maharaja of Kashmir. The work
is printed at Jummoo.

2 I am not sure that the author himself was aware of this in all

cases. He may have been quoting himself from some lists without other

knowledge on the subject. The list has, to my eyes, in some respects an

uncritical aspect — e.g., apart from bracketed notes in the text, Kama-rupa

and Purna-giri are PIthas, the others, Jalarhdhara and Auddiyana, not

being mentioned. The last quotation he makes draws a distinction be¬

tween the Cakras and Adharas.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 153

three Lihgas and the five (elements) the first of which is
Ether?”1

I have already pointed out that the positions of the
Cakras generally correspond to spinal centres of the anatomi¬
cal divisions of the vertebrae into five regions, and it has
been stated that the Padmas or Cakras correspond with
various plexuses which exist in the body surrounding those
regions. Various suggestions have been here made. The
Author of the work cited 2 identifies (commencing with the
Muladhara and going upwards) the Cakras with the sacral,
prostatic, epigastric, cardiac, laryngeal (or pharyngeal), and
cavemos plexuses, and the Sahasrara with the Medulla. In
passing it may be noted that the last suggestion cannot in
any event be correct. It is apparently based on verse 120
of chapter V of the Siva-Samhita.3 But this work does not
in my opinion support the suggestion. Elsewhere the Author
cited rightly identifies mount Kailasa with the Sahasrara,
which is undoubtedly the upper cerebrum. The anatomical
position of the Medulla is below that assigned to the Ajna-
Cakra. Professor Sarkar’s work contains some valuable
appendices by Dr. Brojendranath Seal on, amongst others,
Hindu ideas concerning plant and animal life, physiology,
and biology, including accounts of the nervous system in

1 The six Adhvas are Varna, Pada, Kala, Tattva, Bhuvana and Mantra.
The sixteen Adharas are named in the commentary to verse 33 of the
text, the elements are also described in the text. The three Lihgas are
Svayaihbhu, Bana and Itara also dealt with in the text.

2 “The Positive Background of Hindu Sociology,” by Professor Benoy
Kumar Sarkar.

3 P. 54 of the translation of Sri$h-Candra-Vasu, to which I refer
because the author cited dods so. The rendering, however, does not do
justice to the text, and liberties have been taken with it. Thus, a large
portion has been omitted without a word of warning, and at p. i 4 it is said,
that Kundaliru is “ of the form of electricity There is no warrant for
this in the text, and Kundalinl is not, according to the Sastra, mere
electricity.

154 THE SIX CENTRES AND THE SERPENT POWER

Caraka and in the Tantras.1 After pointing out that the
cerebo-spinal axis with the connected sympathetic system
contains a number of ganglionic centres and plexuses (Cakras,
Padmas), from which nerves (Nadi, Sira, and Dhamani)
radiate over the head, trunk, and limbs, the latter says, as-
regards the ganglionic centres and plexuses consisting of the
sympathetic spinal system:

“Beginning with the lower extremity, the centres and
plexuses of the connected spinal and sympathetic systems may
be described as follows:

“ (1) The Adhara-Cakra, the sacro-coccygeal plexus
with four branches, nine Angulis (about six inches and a
half) below the solar plexus (Kanda, Brahmagranthi) ; the
source of a massive pleasurable aesthesia; voluminous
organic sensations of repose. An inch and a half above it,
and the same distance below the membrum virile (Mehana),
is a minor centre called the Agni-sikha. (2) The Svadhi-
sthana-Cakra, the sacral plexus, with six branches (Dalani —
petals) concerned in the excitation of sexual feelings, with
the accompaniments of lassitude, stupor, cruelty, suspicion,
contempt.2 (3) The Nabhi-kancla (corresponding to the solar
plexus, Bhanu-bhavanam), which forms the great junction of
the right and left sympathetic chains (Pingala and Ida) with
the cerebro-spinal axis. Connected with this is the Mani-
puraka, the lumbar plexus, with connected sympathetic
nerves, the ten branches 3 of which are concerned in the

1 Both the work of Professor Sarkar and the Appendices of Dr. Seal
are of interest and value, and gather together a considerable number
of facts of importance on Indian Geography, Ethnology, Mineralogy, Zoo¬
logy* Botany and Hindu Physiology, Mechanics, and Acoustics. These
Appendices have since been republished separately as a work entitled
“ Positive Sciences of the Hindus ”.

2 These and other Vrttis, as they are called, are enumerated in the
“ Introduction to Tantra-Sastra ”,

8 That is, petals.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 155

production of sleep and thirst, and the expressions of passions
like jealousy, shame, fear, stupefaction. (4) The Anahata-
Cakra, possibly the cardiac plexus of the sympathetic chain
with twelve branches, connected with the heart, the seat of
the egoistic sentiments, hope, anxiety, doubt, remorse, con¬
ceit, egoism, etc. (5) The Bharati-Sthana,1 the junction of
the spinal cord with the medulla oblongata, which, by means
of nerves like the pneumogastric, etc., regulate the larynx and
other organs of articulation. (6) The Lalana-Cakra, opposite
the uvula, which has twelve leaves (or lobes), supposed to be
the tract affected in the production of ego-altruistic senti¬
ments and affections, like self-regard, pride, affection, grief,
regret, respect, reverence, contentment, etc. (7) The sensori¬
motor tract, comprising two Cakras: (a) the Ajna-Cakra
(lit., the circle of command over movements) with its two
lobes (the cerebellum); and ( b ) the Manas-Cakra, the
sensorium, with its six lobes (five special sensory for peri¬
pherally initiated sensations, and one common sensory for
centrally initiated sensations, as in dreams and hallucinations).
The Ajnavaha-Nadis, efferent or motor nerves, communicate
motor impulses to the periphery from this Ajna-Cakra, this
centre: of command over movement; and the afferent or
sensory nerves of the special senses, in pairs, the Gandhavaha-
Nadi (olfactory sensory), the Rupavaha-Nadi (optic), the
Sabdavaha-NadI (auditory), the Rasavaha-Nad! (gustatory),
and the Sp ar§avaha-N adl (tactile), come from the periphery
(the peripheral organs of the special senses) to this Manas-
Cakra, the sensory tract at the base of the brain. The
Manas-Cakra also receives the Manovaha-Nadi, a generic
name for the channels along which centrally initiated pre¬
sentations (as in dreaming or hallucination) come to the

1 This is a name for th8 Viiuddha-Cakra as abode of the Goddess of
Speech (Bharati).

156 THE SIX CENTRES AND THE SERPENT POWER

sixth lobe of the Manas-Cakra. (8) The Soma-Cakra, a
sixteen-lobed ganglion, comprising the centres in the middle
of the cerebrum, above the sensorium; the seat of the
altruistic sentiments and volitional control — e.g ., compassion,
gentleness, patience, renunciation, meditativeness, gravity,
earnestness, resolution, determination, magnanimity, etc. And
lastly, (9) the Sahasrara-Gakra, thousand-lobed, the upper
cerebrum with its lobes and convolutions, the special and
highest seat of the Jlva, the soul.” 1

Then, dealing with the cerebro-spinal axis and the
heart, and their respective relations to the conscious life, the
Author cited says:

“ Vijnana-bhiksu, in the passage just quoted, identifies
the Manovaha-Nadi (vehicle of consciousness) with the
cerebro-spinal axis and its ramifications, and compares the
figure to an inverted gourd with a thousand-branched stem
hanging down. The Susurhna, the central passage of the
spinal cord, is the stem of this gourd (or a single branch).
The writers on the Yoga (including the authors of the various
Tantrik systems), use the term somewhat differently. On
this view, the Manovaha-Nadi is the channel of the commu¬
nication of the Jiva (soul) with the Manas-Cakra (sensorium)
at the base of the brain. The sensory currents are brought
to the sensory ganglia along afferent nerves of the special
senses. But this is not sufficient for them to rise to the
level of discriminative consciousness. A communication must
now be established between the Jiva (in the Sahasrara-
Cakra, upper cerebrum) and the sensory currents received
at the sensorium, and this is done by means of the Mano¬
vaha-Nadi. When sensations are centrally initiated, as

1 The author cited refers to the Jnana-Samkalini-Tantra, Samhita-
ratnakara, and for functions of Ajnavaha-NadI and Manovaha-Nadi to
Saihkara Mirra’s Upaskara.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 157

in dreams and hallucinations, a special Nadi (Svapnavaha-
Nadi), which appears to be only a branch of the Manovaha-
Nadi, serves as the channel of communication from the Jiva
(soul) to the sensorium. In the same way, the Ajnavaha-
Nadi brings down the messages of the soul from the Sahas-
rara (upper cerebrum) to the Ajna-Cakra (motor tract at
the base of the brain), messages which are thence carried
farther down, along efferent nerves, to various parts of the
periphery. I may add that the special sensory nerves, to¬
gether with the Manovaha-Nadi, are sometimes generally
termed Jnanavaha-Nadi — lit., channel of presentative know¬
ledge. There is no difficulty so far. The Manovaha-Nadi
and the Ajnavaha connect the sensory-motor tract at the
base of the brain (Manas-Cakra and Ajna-Cakra) with the
highest (and special) seat of the soul (Jiva) in the upper
cerebrum (Sahasrara), the one being the channel for carrying
up the sensory and the other for bringing down the motor
messages. But efforts of the will (Ajna, Prayatna) are con¬
scious presentations, and the Manovaha-Nadi must therefore
co-operate with the Ajnavaha in producing the conscious¬
ness of effort. Indeed, attention, the characteristic function
of Manas, by which it raises sense-presentation to the level
of discriminative consciousness, implies effort (Prayatna) on
the part of the soul (Atma, Jiva), an effort of which we
are conscious through the channel of the Manovaha-Nadi.
But how to explain the presentation of effort in the motor
nerves? Sarhkara-Misra, the author of the Upaskara on
Kanada’s Sutras, argues that the Naxjis (even the volitional
or motor nerves) are themselves sensitive, and their affec¬
tions are conveyed to the sensorium by means of the nerves
of the (inner) sense of touch (which are interspersed in
minute fibrilke among them). The consciousness of effort,
then, in any motor nerve, whether Ajnavaha (volitional
motor) or Prana-vaha (automatic motor, depends on the

158 THE SIX CENTRES AND THE SERPENT POWER

tactile nerves or nerves of organic sensation mixed up with
it. Thus the assimilation of food and drink by the automatic
activity of the Pranas implies an (automatic) effort (Prayatna)
accompanied by a vague organic consciousness, which is due
to the fact that minute fibres of the inner touch-sense are
interspersed with the machinery of the automatic nerves (the
Pranavaha-Nadis)

To a certain extent the localizations here made must
be tentative. It must, for instance, be a matter of opinion
whether the throat centre corresponds with the carotid,
laryngeal, or pharyngeal, or all three; whether the navel
centre corresponds with the epigastric, solar, or lumbar, the
Ajna with the cavernous plexus, pineal gland, pituitary
body, cerebellum, and so forth. For all that is known to
the contrary each centre may have more than one of such
correspondences. All that can be said with any degree of
certainty is that the four centres, above the Muladhara,
which is the seat of the presiding energy, have relation to
the genito-excretory, digestive, cardiac, and respiratory func¬
tions, and that the two upper centres (Ajna and Sahasrara)
denote various forms of cerebral activity, ending in the
repose of pure Consciousness. The uncertainty which pre¬
vails as regards some of those matters is indicated in the
Text itself, which shows that on various of the subjects here
debated differing opinions have been expressed as individual
constructions of statements to be found in the Tantras and
other Sastras.

There are, however, if I read them correctly, state¬
ments in the above-cited accounts with which, though not
uncommonly accepted, I disagree. It is said, for instance,
that the Adhara Cakra is the sacro-coccygeal plexus, and
that the Svadhisthana is the sacral plexus, and so forth.
This work, however, not to mention others, makes it plain
that the Cakras are in the Susumna. Verse 1 speaks of the

THE CENTRES OR LOTUSES (CAKRA, PADMA) 159

“ Lotuses inside the Meru (spinal column) ; and as the Susuih-
na supports these (that is, the lotuses) She must needs be
within the Meru.” This is said in answer to those who, on
the strength of a passage in the Tantra-cudamani, erroneously
suppose that Susumna is outside the Meru. In the same
way the Commentator refutes the error of those who, relying
on the Nigama-tattva-sara, suppose that not only Susumna,
but Ida, and Pingala, are inside the Meru. Verse 2 says that
inside Vajra (which is itself within Susumna) is Citrini, on
which the lotuses are strung as it were gems, and which like a
spider’s thread pierces all the lotuses which are within the
backbone. The Author in the same place combats the view,
based on the Kalpa-Sutra, that the lotuses are within Citrini.
These lotuses are in the Susumna; and as Citrini is within the
latter, she pierces but does not contain them. Some confusion
is raised by the statement in v. 51, that the lotuses are in or
on the Brahma-Nadi. But by this is meant appertaining to
this Nadi, for they are in Susumna, of which the Brahma-
Nadi is the central channel. The commentator Visvanatha,
quoting from the Maya-Tantra, says that all the six lotuses
are attached to the Citrini Nadi (Citrini-grathitam). One
conclusion emerges clearly from all this, namely, that the
Lotuses are in the vertebral column in Susumna, and not in
the nerve plexuses which surround it. There in the spinal
column they exist as extremely subtle vital centres of Prana-
Sakti and centres of consciousness. In this connection I may
cite an extract from an article on the “ Physical Errors of
Hinduism,” 1 for which I am indebted to Professor Sarkar’s
work: “ It would indeed excite the surprise of our readers to
hear that the Hindus, who would not even touch a dead
body, much less dissect it, should possess any anatomical
knowledge at all. ... It is the Tantras that furnish us

1 Published in Vol. XI, pp. 436-440, of the Calcutta Review.

160 THE SIX CENTRES AND THE SERPENT POWER

with some extraordinary pieces of information concerning the
human body. . . . But of all the Hindu Sastras extant, the
Tantras lie in the greatest obscurity. . . . The Tantrik
theory, on which the well-known Yoga called ‘ Satcakra-
bheda ’ is founded, supposes the existence of six main internal
organs, called Cakras or Padmas, all bearing a special resem¬
blance to that famous flower, the lotus. These are placed one
above the other, and connected by three imaginary chains,
the emblems of the Ganges, the Yamuna, and the Saraswati.
. . . Such is the obstinacy with which the Hindus adhere
to these erroneous notions, that, even when we show them
by actual dissection the non-existence of the imaginary
Gakras in the human body, they will rather have recourse to
excuses revolting to common sense than acknowledge the
evidence of their own eyes. They say, with a shamelessness
unparalleled, that these Padmas exist as long as a man lives,
but disappear the moment he dies.”1 This, however, is
nevertheless quite correct, for conscious and vital centres
cannot exist in a body when the organism which they hold
together dies. A contrary conclusion might indeed be des¬
cribed as “ shameless ” stupidity.2

The Author of the work from which this citation is
made says that, though these Cakras cannot be satisfactorily
identified, the Tantriks must nevertheless have obtained their
knowledge of them by dissection. By this he must refer to
the physical regions which correspond on the gross plane to,
and are governed by, the Cakras proper, which as subtle,
vital, and conscious centres in the spinal cord are invisible

1 “ Physical Errors of Hinduism,” Calcutta Review, Vol. XI,
pp. 436-440.

2 This reminds one of the story of a materialistic doctor who said
he had done hundreds of post-mortem examinations, but had never yet
discovered the trace of a soul.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 161

to any but a Yogi’s vision,1 existing when the body is alive
and disappearing when vitality (Prana) leaves the body as
part of the Linga-sarira.

It is a mistake, therefore, in my opinion, to identify the
Cakras with the physical plexuses mentioned. These latter
are things of the gross body, whereas the Cakras are extremely
subtle vital centres of various Tattvik operations. In a sense
we can connect with these subtle centres the gross bodily parts
visible to the eyes as plexuses and ganglia. But to connect
or correlate and to identify are different things. Indian
thought and the Sanskrit language, which is its expression,
have a peculiarly penetrative and comprehensive quality
which enables one to explain many ideas for which, except
by paraphrase, there is no equivalent meaning in English.
It is by the Power or Sakti of the Atma or Consciousness that
the body exists. It is the collective Prana which holds it
together as an individual human unit, just as it supports the
different Principles and Elements (Tattva) of which it is
composed. These Tattvas, though they pervade the body,
have yet various special centres of operation. These centres, as
one might otherwise suppose, lie along the axis, and are the
Suksma-Rupa, or subtle forms of that which exists in gross
form (Sthula-Rtipa) in the physical body which is gathered
around it. They are manifestations of Prana-Sakti or Vital
Force. In other words, from an objective standpoint the
subtle centres, or Cakras, vitalize and control the gross bodily
tracts which are indicated by the various regions of the
vertebral column and the ganglia, plexuses, nerves, arteries,
and organs, situate in these respective regions. It is only
therefore (if at all) in the sense of being the gross outer

1 So it is said: Tani vastuni tanmatradini pratyaksavisayani (Such
things as the Tanmatra and others are subject to immediate perception by
Yogins only). A Yogi “sees” the Cakras with his mental eye (Ajfia). In
the case of others they are a matter of inference (Anumana).

162 THE SIX CENTRES AND THE SERPENT POWER

representatives of the spinal centres that we can connect the
plexuses and so forth with the Gakras spoken of in the Yoga
books. In this sense only the whole tract, which extends
from the subtle centre to the periphery, with its corresponding
bodily elements, may be regarded as the Gakra. As the gross
and subtle are thus connected, mental operation on the one
will affect the other. Certain forces are concentrated in these
Cakras, and therefore and by reference to their function
they are regarded aS separate and independent centres.
There are thus six subtle centres in the cord with gross¬
er embodiments within the cord itself, with still grosser
sheaths in the region pervaded by the sympathetics Ida and
Pingala, and other Nadls. Out of all this and the gross
compounded elements of the body are fashioned the organs
of life, the vital heart of which is the subtle Gakra by
which they are vivified and controlled. The subtle as¬
pects of the six centres according to Tantrik doctrine must
not be overlooked whilst attention is paid to the gross or
physiological aspect of the body. As previously and in the
Commentary to the thirty-fifth verse of the Anandalaharl
explained, there are six Devas — viz-, Sambhu, SadaSiva,
Isvara, Visnu, Rudra, Brahma — whose abodes are the six
Lokas or regions: viz-, Maharloka, Tapaloka, Janaloka,
Svarloka, Bhuvarloka, and Bhurloka (the Earth) . It is these
Divinities who are the forms of Consciousness presiding
over the Satcakra. In other words. Consciousness (Cit) as
the ultimate experiencing principle, pervades and is at
base all being. Every cell of the body has a conscious¬
ness of its own. The various organic parts of the body
which the cells build have not only particular cell-conscious¬
ness, but the consciousness of the particular organic part
which is other than the mere collectivity of the consciousness
of its units. Thus there may be an abdominal consciousness.
And the consciousness of such bodily region is its Devata —

THE CENTRES OR LOTUSES (CAKRA, PADMA) 163

that is, that aspect of Git which is associated with and informs
that region. Lastly, the organism as a whole has its con¬
sciousness, which is the individual Jiva. Then there is the
subtle form or body of these Devatas, in the shape of Mind —
supersensible “ matter ” (Tanmatra) ; and sensible “ matter ”
— namely, ether, air, fire, water, earth, with their centres at
the Ajna, ViSuddha, Anahata, Manipura, Svadhisthana and
Muladhara. Of these six Tattvas, not only the gross human
body, but the vast Macrocosm, is composed. The six Cakras
are therefore the divine subtle centres of the corresponding
physical and psychical sheaths. The seventh or supreme
centre of Consciousness is Parama-Siva, whose abode is Satya-
loka, the Cosmic aspect of the Sahasrara in the human body.
The Supreme, therefore, descends through its manifestations
from the subtle to the gross as the six Devas and Saktis in
their six abodes in the world-axis, and as the six centres in the
body-axis or spinal column. The special operation of each of
the Tattvas is located at its individual centre in the microcosm.
But, notwithstanding all such subtle and gross transformations
of and by Kula-Kundalinl, She ever remains in Her Brahman
or Svarupa aspect the One, Sat, Cit, and Ananda, as is
realized by the Yog! when drawing the Devi from Her world-
abode in the earth centre (Muladhara) he unites Her with
Parama-Siva in the Sahasrara in that blissful union which is
the Supreme Love (Ananda).

In a similar manner other statements as regards these
Cakras should be dealt with, as, for instance, those connected
with the existence of the “ Petals ” the number of which in
each case has been said to be determined by characteristics
of the gross region which the particular Cakra governs. The
centres are said to be composed of petals designated by certain
letters. Professor Sarkar1 expresses the opinion that these

1 Op. cit., p. 292-

164 THE SIX CENTRES AND THE SERPENT POWER

petals point to either the nerves which go to form a ganglion
or plexus, or the nerves distributed from such ganglion or
plexus. I have been told that the disposition of the Nadis at
the particular Cakra in question determines the number of its
petals.1 In the five lower Cakras their characteristics are
displayed in the number and position of the Nadis or by the
lobes and sensory and motor tracts of the higher portions of
the cerebro-spinal system. As I have already explained, the
Cakra is not to be identified with the physical ganglia and
plexuses, though it is connected with, and in a gross sense
represented by them. The lotuses with these petals are
within the Susumna and they are there represented as blooming
upon the passage through them of Kundali. The letters are
on the petals.

The letters in the six Cakras are fifty in number —
namely, the letters of the Sanskrit alphabet less Ksa, accord¬
ing to the Kamakala-malini-Tantra cited in v. 40, or the
second or cerebral La (i ib .). All these letters multiplied by
20 exist potentially in the Sahasrara, where they therefore
number 1,000 giving that Lotus its name. There are, on
the other hand, 72,000 Nadis which rise from the Kanda.
Further, that these letters in the Cakras are not gross things
is shown by w. 28 and 29, which say that the vowels of the
Visuddha are visible to the enlightened mind (Dipta-buddhi)
only — that is, the Buddhi which is free of impurity resulting
from worldly pursuits, as the effect of the constant practice
of Yoga. Verse 19 and other verses speak of the letters there
mentioned as being coloured. Each object of perception,
whether gross or subtle, has an aspect which corresponds to
each of the senses. It is for this reason that the Tantra

1 See my “ Introduction to Tantra Sastra ”. My reference there
to the lotus as a plexus of Na<jls is to the gross sheath of the subtle
centre, which gross sheath is said to contain the determinant, though in
another sense it is the effect, of the characteristics of the subde centre.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 165

correlates sound, form and colour. Sound produces form,
and form is associated with colour. Kundali is a form of
the Supreme Sakti who maintains all breathing creatures.
She is the source from which all sound or energy, whether
as ideas or speech, manifests. That sound or Matrka when
uttered in human speech assumes the form of letters and
prose and verse, which is made of their combinations. And
sound (Sabda) has its meaning — that is, the objects denoted
by the ideas which are expressed by sound or words. By
the impulse of Iccha-Sakti acting through the Prana-vayu
(vital force) of the Atma is produced in the Muladhara the
sound power called Para, which in its ascending movement
through other Cakras takes on other characteristics and
names (PasyantI and Madhyama), and when uttered by the
mouth appears as Vaikhari in the form of the spoken letters
which are the gross aspect of the sound in the Cakras them¬
selves (see w. 10 and 11). Letters when spoken are, then,
the manifested aspect in gross speech of the subtle energy
of the Sabdabrahman as Kundali. The same energy which
produces these letters manifesting as Mantras produces the
gross universe. In the Cakras is subtle Sabda in its states
as Para, PaSyanti, or Madhyama-Sakti, which when trans¬
lated to the vocal organ assumes the audible sound form
(Dhvani) which is any particular letter. Particular forms
of energy of Kundali are said to be resident at particular
Cakras, all such energies existing in magnified form in the
Sahasrara. Each manifested letter is a Mantra, and a Mantra
is the body of a Devata. There are therefore as many
Devatas in a Cakra as there are petals which are surrounding
(Avarana) Devatas or Saktis of the Devata of the Cakra and
the subtle element of which He is the presiding Consciousness.
Thus, Brahma is the presiding Consciousness of the Mula¬
dhara lotus, indicated by the Bindu of the Blja La (Lam),
which is the body of the earth Devata; and around and

166 THE SIX CENTRES AND THE SERPENT POWER

associated with these are subtle forms of the Mantras, which
constitute the petals and the bodies of associated energies.
The whole human body is in fact a Mantra, and is composed
of Mantras. These sound powers vitalize, regulate, and
control, the corresponding gross manifestations in the regions
surrounding them.

Why, however, particular letters are assigned to parti¬
cular Cakras is the next question. Why, for instance, should
Ha be in the Ajna and La in the Muladhara? It is true that
in some places in the Tantras certain letters are assigned to
particular elements. Thus, there are certain letters which
are called Vayava-Varna, or letters pertaining to the Vayu-
Tattva; but an examination of the case on this basis fails to
account for the position of the letters as letters which are
assigned to one element may be found in a Cakra the pre¬
dominant Tattva of which is some other element. It has been
said that in the utterance of particular letters the centres at
which they are situated are brought into play, and that this
is the solution of the question why those particular letters
were at their particular centre. A probable solution is that
given by me in my “ Sakti and Sakta”.1 Apart from this
one can only say that it is either Svabhava or the nature of
the thing, which in that case is as little susceptible of ultimate
explanation as the disposition in the body of the gross organs
themselves; or the arrangement may be an artificial one for
the purpose of meditation, in which case no further explana¬
tion is necessary.

The four Bhavas, or states of sound, in the human body
are so called as being states in which sound or movement is
produced or becomes, evolving from Para-Sakti in the body
of Igvara to the gross Vaikhari-Sakti in the body of Jiva.
As already stated, in the bodily aspect (Adhyatma) the

1 See Chapter, “ Kundall-yoga ”.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 167

Karana-Bindu resides in the Muladhara centre, and is there
known as the Sakti-Pinda1 or Kundalinl.2 Kundali is a name
for Sabda-brahman in human bodies. The Acarya, speaking
of Kundalinl, says: “There is a Sakti called Kundalinl who
is ever engaged in the work of creating the universe. He who
has known Her never again enters the mother's womb as a
child or suffers old age." That is, he no longer enters the
Samsara of world of transmigration. 3 This Karana-Bindu
exists in a non-differentiated condition. 4

The body of Kundali is composed of the fifty letters or
sound-powers. Just as there is an apparent evolution5 in the
cosmic body of Isvara, represented in the seven states preceding

1 She is so called because all the Saktis are collected or “ rolled into
one mass ” in Her. Here is the Kendra (centre) of all the Saktis. The
Svacchanda as also the Sarada says:

Pindam Kundalini-Saktih
Padam hamsah praklrtitah.

Rupam bindur iti khyatam
Rupatitas tu cinmayah.

[Kundalinl-Sakti is Pinda; Hamsah is Pada; Bindu is Rupa, but
Cinmaya (Cit) is formless] : The first, as potentiality of all manifested
power, is in the Muladhara-Cakra; the second, as Jivatma, is in Anahata,
where the heart beats, the life-pulse. Bindu, the causal form body, as
Supreme Sakti, is in Ajna, and the formless Consciousness passing
through Bindu Tattva manifesting as Hamsa, and again resting as Kunjia-
linl, is in the Brahma-randhra (see Tika of first Samketah of Yogini-
hrdaya-Tantra).

2 Adhyatmam tu karana-binduh iaktipinda-kundalyadi-sabdavacyo
muladharasthah (Bhaskararaya, Comm. Lalita, v. 132).

3 “ Saktih kundaliniti visva-jananavyaparabaddholyamam

Jnatva ittham na punar vi^anti jananlgarbhe ’rbhakatvam narah
ityadirityacaryair vyavahritah (i^.).”

4 So ’yam avibhagavasthah karana-binduh (#.).

6 Vikara or Vikrti is something which is really changed, as curd from
milk. The former is a Vikrti of the latter. Vivarta is apparent but
unreal change, such as the appearance of what was and is a rope as a
snake. The Vedanta-sara thus musically defines the two terms:

Satattvato ’nyathapratha vikara ityudiritah
Atattvato ’nyathapratha vivarta ityudahritah.

168 THE SIX CENTRES AND THE SERPENT POWER

from Sakala-ParameSvara to Bindu, so there is a similar
development in the human body in Kundali who is the levari,
therein. There evolved the following states, corresponding
with the cosmic development — viz-, Sakti, Dhvani, Nada,
Nirodhika, Ardhendu, Bindu. These are all states of Kundali
Herself in the Muladhara, and are known as Para sound.
Each one of the letters composing the body of Kundali exists
in four states as Para-Sakti, or in the succeeding states of
sound, PaSyanti, Madhyama, and Vaikhari to which reference
is later made. The first is a state of differentiated sound,
which exists in the body of I§vara; the second and third as
existing in the body of Jiva are stages towards that com¬
plete manifestation of differentiated sound in human speech
which is called Vaikhari-Bhava. In the cosmic aspect these
four states are Avyakta, ISvara, Hiranya-garbha and Virat.
The Artha-srsti (object creation) of KundalinI are the Kalas,
which arise from the letters such as the Rudra and Visnu-
Murtis and their Saktis, the Kamas and GaneSas and their
Saktis, and the like. In the Sakala-Paramesvara or Sabda-
brahman in bodies — that is, Kundalinl-Sakti — the latter is
called Cit-Sakti or Sakti simply, “when Sattva enters” — a
state known as the Paramakasavastha. When She into whom
Sattva has entered is next “ pierced ” by Rajas, She is called
Dhvani, which is the Aksaravastha. When She is again
“ pierced” by Tamas, She is called Nada. This is the
Avyaktavastha, the Avyakta-Nada which is the Para-bindu.
Again, She in whom Tamas abounds is, as Raghava-Bhatta
says, called Nirodhika; She in whom Sattva abounds is
called Ardhendu; and the combination of the two (Iccha
and Jnana) in which Rajas as Kriya-Sakti works is called
Bindu. Thus it has been said: “Drawn by the force of
Iccha-Sakti (will), illumined by Jnana-Sakti (knowledge),
Sakti the Lord appearing as male creates (Kriya-Sakti, or
action).”

THE CENTRES OR LOTUSES (CAKRA, PADMA) 169

When the Karana-Bindu “ sprouts ” in order to create
the three (Bindu, Nada, and Bija) there arises that unmani¬
fested Brahman-word or Sound called the Sabdabrahman
(Sound Brahman).1 It is said: “ From the differentiation
of the Karana-Bindu arises the unmanifested ‘ Sound ’ which
is called Sabdabrahman by those learned in Sruti.” 2 It is
this Sabdabrahman which is the immediate cause of the
universe, which is sound and movement manifesting as idea
and language. This sound, which is one with the Karana-
Bindu, and is therefore all-pervading, yet first appears in
man’s body in the Muladhara. “ It is said in the Muladhara
in the body the ‘ air ’ (Prana-vayu) first appears. That
* air ’ acted upon by the effort of a person desiring to speak,
manifests the all-pervading Sabda-brahman.” 3 The Sabda¬
brahman which is in the form of the Karana-Bindu when it

1 Ayarii eva ca yada karya-bindvadi-trayajananonmukho bhidyate,
tadda£ayam avyakatah 3abda-brahmabhidheyo ravas tatrotpadyate (ib.).

When this (Karana-bindu) inclines to produce the three Bindus the
first of which is Karya-bindu and bursts or divides itself (Bhidyate, then
at that stage there arises the indistinct (Avyakta) sound (Rava) which is
called Sabdabrahman.

2 Tadapyuktam :

Bindos tasmad bhidyamanad avyaktatma ravo ’bhavat,

Sa ravah £ruti-sampannaih iabda-brahmeti giyate (ib.).

So it has been said: From the bursting Bindu there arises the in¬
distinct sound which is called Sabdabrahman by those versed in Sruti.

s So ’yam ravah karana-bindu-tadatmyapannatvat sarva^ato 5pi vya-
njaka-yatna-samskrta-pavanava£at praninam muladhara eva abhivyajyate.
Taduktam:

Dehe ’pi muladhare ’smin samudeti samlranah ,

Vivaksoricchayotthena prayatnena susamskrtah.

Sa vyanjayati tatraiva Sabda-brahmapi sarvagam (ib.).

This sound again being one 'with the Karana-bindu and, therefore,
everywhere, manifests itself in the Muladhara of animals, being led there
by the air purified by the effort made by the maker of the sound. So
it is said: In the body also in the Muladhara air arises; this (air) is
purified by the effort and will of the person wishing to speak and mani¬
fests the Sabda which is everywhere.

170 THE SIX CENTRES AND THE SERPENT POWER

remains motionless (Nispanda) in its own place (that is, in
Kundall, who is Herself in the Muladhara) is called Para-
Sakti of speech. The same Sabdabrahman manifested by
the same “ air 55 proceeding as far as the navel, united with
the Manas, possessing the nature of the manifested Karya
Bindu with general (Samanya-spanda) motion, is named
PaSyanti speech.1 PasyantI, which is described as Jnanatmaka
and Bindvatmaka (in the nature of Git and Bindu), extends
from the Muladhara to the navel, or, according to some
accounts, the Svadisthana.

Next, the Sabdabrahman manifested by the same “ air ”
proceeding as far as the heart, united with the Buddhi,
possessing the nature of the manifested Nada and endowed
with special motion (ViSesa-spanda) is called Madhyama
speech.2 This is Hiranyagarbha sound, extending from the
region of PasyantI to the heart. Next,3 the same Sabda-
brahman manifested by the same air proceeding as far as

1 Tad idam karana-bindvatmakam abhivyaktam sabda-brahma sva-
pratisthataya nispandam tadeva ca para vag ityucyate. Atha tadeva
nabhi-paryantamagacchata tena pavanenabhivyaktam vimarsar-upena
manasa yuktam samanya-spanda-prakaSarupa-karya-bindumayam sat
paSyantI vag ucyate (ib.).

This evolved Sabdabrahman which is oner with the Karana-bindu
when it is in itself and vibrationless (motionless) is called Para-Vak;
when that again is, by the same air going up to the navel, further
evolved and united with mind, which is VimarSa then it becomes Karya-
bindu slightly vibrating and manifest. It is there called PaSyanti Vak.

2 Atha tad eva Sabda-brahma tenaiva vayuna hrday a-p ary anta-
mabhivyajyamanam niscayatmikaya buddhya yuktam visesa-spanda-
prakaSarupanadamayam sat madh y ama-vag ityucyate ( ib .).

Thereafter the same Sabdabrahman as it is led by the same air
to the heart is in a state of manifestation and united with Buddhi
which never errs and becomes possessed of Nada whose vibration is
perceptible. It is called Madhyama-Vak.

3 Atha tad eva vadana-paryantam tenaiva vayuna kanthadi-stha-
nesvabhivyajyamanam akaradi-varnaruparh para-srotra-grahana-yogyam
spastatara-prakaSa-rupa-bljatmakam sat vaikhari-vak ucyate (ib.).

THE CENTRES OR LOTUSES (CAKRA, PADMA) 17L

the mouth, developed in the throat, etc., articulated and
capable of being heard by the ears of others, possessing the
nature of the manifested Blja with quite distinct articulate
(Spastatara) motion, is called Vaikhari speech.1 This is the
Virat state of sound, so called because it “ comes out

This matter is thus explained by the Acarya: “That
sound which first arises in the Muladhara is called Para; next
PaSyant!; next, when it goes as far as the heart and is joined to
the Buddhi, it is called c Madhyama V* This name is derived
from the fact that She abides “ in the midst She is neither
like PasyantI nor does She proceed outward like Vaikhari,
with articulation fully developed. But She is in the middle
between these two.

The full manifestation is Vaikhari of the man wishing to
cry out. In this way articulated sound is produced by air.2
The Nitya-Tantra also says: “The Para form rises in the
Muladhara produced by * air 5 ; the same * air 9 rising upwards,

Thereafter the same (Sabda-brahman) when led by the same air to
the mouth is in a state of manifestation, in the throat and other places
and becomes capable of hearing by others, being more manifest as the
letters A and others. It is then called Vaikhari-Vak.

1 That is Sabda in its physical form. Bhaskararaya, in the com¬
mentary to the same verse (132) of the Lalita, gives the following deriva¬
tions. Vi = much; khara=hard. According to the Saubhagya-Sudhodaya,
Vai= certainly; kha= cavity (of the ear) ; ra=to go or enter. But accord¬
ing to the Yoga-Sastras, the Devi who is in the form of Vaikhari
(Vaikhari-rupi) is so called because she was produced by the Prana
called Vikhara.

2 Taduktamacaryaih :

Muladharat prathamam udito ya & ca bhavah parakhyah,

Pa&at paiyanty atha hrdayago buddhiyug madhyamakhyah.
Vaktre vaikhary atha rurudisor asya jantoh susumna,

Baddhas tasmat bhavati pavanaprerita varnasamjna (Bhaskara¬
raya, op. ciU).

So it has been said by the great teacher (Samkara: Prapancasara
II. 44) : When the child wishes to cry the first state of sound attached
to the Susumha as it arises in the Muladhara is called Para, driven

172 THE SIX CENTRES AND THE SERPENT POWER

manifested in the Svadhisthana, attains the PasyantI 1 state.
The same slowly rising upwards and manifested in the
Anahata united with the understanding (Buddhi), is Madh¬
yama. Again rising upwards, and appearing in the Visuddha,
it issues from the throat as Vaikharl.” 2 As the Yogakundall-
Upanisad 3 says: “ That Vak (power of speech) which sprouts
in Para gives forth leaves in PasyantI, buds forth in Madh¬
yama, and blossoms in Vaikharl. By reversing the above
order sound is absorbed. Whosoever realizes the great Lord
of Speech (Vak) the undifferentiated illuminating Self is un¬
affected by any word, be it what it may.59

Thus, though there are four kinds of speech, gross-
minded men (Manusyah sthuladrsah) 4 who do not under¬
stand the first three (Para, etc.), think speech to be

(upward) by air, it next becomes PaiyantI and in the heart united with
Buddhi it gets the name of Madhyama and in the mouth it becomes
Vaikharl and from this arise the letters of the alphabet.

1 Bhaskararaya cites Her other name Uttlrna (rise up) and the
Saubhagya-Sudhodaya, which says: °As She sees all in Herself, and
as She rises (Uttlrna) above the path of action, this Mother is called
PasyantI and Uttlrna.

2 Nitya-tantre ’pi :

Muladhare samutpannah parakhyo nada-sambhavah,

Sa evordhvaih taya nltah svadhisthane vijrmbhitah.
PaSyantyakhyarh avapnoti tathaivhrdhvam Sanaih £anaih,

Anahate buddhi-tattvasameto madhyamabhidhah,

Tatha tayordhvam nunnah san vi^uddhau kanthadeSatah,
Vaikharyakhya ityadi (Bhaskararaya, op. cit.) .

The Nitya-tantra also says : From the Muladhara first arises sound
Avhich is called Para. The same led upwards becomes manifest in the
Svadhisthana and gets the name of PasyantI. Gently led upward again
in the same manner to the Anahata (in the heart) it becomes united with
Buddhi-tattva and is called Madhyama and led up in the same manner
to the ViSuddhi in the region of the throat it gets the name of Vaikhari
and so forth.

See also Ch. II, Prapancasara-Tantra, Vol. Ill of Tantrik Texts,
•ed. A. Avalon.

3 Ch. III.

4 That is, men who see and accept only the gross aspect of things.

THE CENTRES OR LOTUSES (CAKRA, PADMA)

173

Vaikhari alone,1 just as they take the gross body to be
the Self, in ignorance of its subtler principles. Srutisays:
“Hence men think that alone to be speech which is im¬
perfect ” — that is, imperfect in so far as it does not possess
the first three forms.2 Sruti also says:3 “Four are the
grades of speech — those Brahmanas who are wise know
them: three are hidden and motionless ; men speak the
fourth.” The Suta-Samhita also says: “Apada (the motion¬
less Brahman) becomes Pada (the four forms of speech),
and Pada may become Apada. He who knows the distinc¬
tion between Pada 4 and Apada, he really sees ( i.e., himself
becomes) Brahman.” 5

Thus, the conclusions of Sruti and Smrti are that
the “That” (Tat) in the human body has four divisions
(Para, etc.). But even in the Para form the word Tat only
denotes the Avyakta with three Gunas, the cause of Para,
and not the unconditioned Brahman who is above Avyakta.
The word “ Tat ” which occurs in the transcendental say¬
ings means the Sabdabrahman, or Isvara endowed with
the work of creation, maintenance, and “ destruction,” of
the Universe. The same word also indicates indirectly

1 Ittham caturvidhasu matrkasu paradi-trayam ajananto manusyah
sthuladrso vaikharim eva vacam manvate (Bhaskararaya, ib.) .

2 Tatha ca srutih : Tasmad yadvaco ’naptam tanmanusya upa-
jlvanti iti, anaptam apumarh tisrbhir virahitam ityartha iti veda-
bhashye.

3 Srutyantare ’pi:

Gatvari vakparimita padanl, tani vidur brahmana yet mamsinah.

Guha trini nihita nengayanti, turiyam vaco manusya vadanti (ib.).

4 The Pada, or word, is that which has a termination. Panini says
(Sutra I, iv, 14) : “ That which ends in Sup (nominal endings) and in
Tin (verbal terminations) is called Pada.” Again, the Sup (termination)
has five divisions.

5 Bhaskararaya, loc. cit .

174 THE SIX CENTRES AND THE SERPENT POWER

(Laksanaya) the unconditioned of supreme Brahman who
is without attributes. The relation between the two Brah¬
mans is that of sameness (Tadatmya). Thus, the Devi
or Sakti is the one consciousness-bliss (CidekarasarupinI) —
that is, She is ever inseparate from Git. The relation of
the two Brahmans is possible, as the two are one and the
same. Though they appear as different (by attributes), yet
at the same time they are one.

The commentator cited then asks, How can the word
Tat in the Vaikhari form indicate Brahman and replies
that it only does so indirectly. For sound in the physical
form of speech (Vaikhari) only expresses or is identified with
the physical form of Brahman (the Virat), and not the pure
Supreme Brahman.

The following will serve as a summary of correspond¬
ences noted in this and the previous Chapter. There is
first the Nirguna-Brahman, which in its creative aspect is
Saguna Sabdabrahman, and assumes the form of Para-
bindu, and then of the threefold (Tri-bindu) ; and is the four
who are represented in the sense above stated by the four
forms of speech, sound or state (Bhava).

The causal (Karana) or Supreme Bindu (Para-bindu) is
unmanifest (Avyakta), undifferentiated Siva-Sakti, whose
powers are not yet displayed, but are about to be displayed
from out the then undifferentiated state of Mulaprakrti.
This is the state of Supreme Speech (Para-Vak), the Supreme
Word or Logos, the seat of which in the individual body is
the Muladhara-Cakra. So much is clear. There is, however,
some difficulty in co-ordinating the accounts of the threefold
powers manifesting upon the differentiation of the Great
Bindu (Maha-bindu). This is due in part to the fact that the
verses in which the accounts appear are not always to
be read in the order of the words (Sabda-krama), but
according to the actual order in fact, whatever that may be

THE CENTRES OR LOTUSES (CAKRA, PADMA) 175

(Yathasambhavam).1 Nextly, there is some apparent variance
in the commentaries. Apart from names and technical details,
the gist of the matter is simple and in accordance with other
systems. There is first the unmanifested Point (Bindu), as
to which symbol St. Clement of Alexandria says 2 * * * * that if
from a body abstraction be made of its properties, depth,
breadth, and length, that which remains is a point having
position, from which, if abstraction be made of position,8 there
is the state of primordial unity. There is one Spirit, which
appears three-fold as a Trinity of Manifested Power (Sakti).
As so manifesting, the one (Siva-Sakti) becomes twofold, Siva
and Sakti, and the relation (Nada) of these two (Tayor
mithah samavayah) makes the threefold Trinity common to
so many religions. The One first moves as the Great Will
(Iccha), then as the Knowledge or Wisdom (Jiiana) according
to which Will acts, and then as Action (Kriya). This is the
order of Saktis in Isvara. So, according to the Pauranik
account, at the commencement of creation Brahma wakes.
The Samskaras then arise in His mind. There arises the
Desire to create (Iccha-Sakti) ; then the Knowledge (Jnana-
Sakti) of what He is about to create; and lastly, the Action
(Kriya) of creation. In the case of Jiva the order of Jiiana,
Iccha, Kriya. For He first considers or knows something.
Informed by such knowledge, He wills and then acts. The

1 As pointed out by the author of Prana-tosinl, p. 2 when citing the
verse from the Goraksa Sarhhita:

Iccha kriya tatha jnanam gauri brahmi tu vaisnavi,

Tridha saktih sthita yatra tarparam jyotir Om iti.

According to this account of the Devas of different Adharas of
Prana- Sakti upasana the order is (according to sequence of words) :
Iccha=Gauri; Kriya=Brahmi; Jnana= Vaiinavi.

2 Stromata, Book V, Ch. II, in Vol. IV, Antenicene Library. So

also in “ Les Mystares de la Croix,” an eighteenth-century mystical

work we read: “Ante omina punctum exstitit; non mathematicum sed

diffusivum.”

8 See “ Garland of Letters ” or Studies in the Mantra-Sastra.

176 THE SIX CENTRES AND THE SERPENT POWER

three powers are, though counted and spoken of as arising
separately, inseparable and indivisible aspects of the One.
Wherever there is one there is the other, though men think of
each separately and as coming into being — that is, manifested
in time — separately.

According to one nomenclature the Supreme Bindu
becomes threefold as Bindu (Karya), Blja, Nada. Though
Siva is never separate from Sakti, nor Sakti from Siva, a
manifestation may predominantly signify one or another.
So it is said that Bindu is in the nature of Siva (Sivatmaka)
and Bija of Sakti (Saktyatmaka), and Nada is the combi¬
nation of the two (Tayor mithah samavayah). These
are also called Mahabindu (Parabindu), Sitabindu (White
Bindu), Sonabindu (Red Bindu), and MiSrabindu (Mixed
Bindu). These are supreme (Para), subtle (Suksma), gross
(Sthula). There is another nomenclature — viz ., Sun, Fire,
and Moon. There is no question but that Bija is Moon, that
from Bija issues the Sakti Varna, from whom comes Brahma,
who are in the nature of the Moon and Will-Power (Iccha-
Sakti).1 Iccha-Sakti in terms of the Gunas of Prakrti is
Rajas Guna, which impels Sattva to self-display. This is
PaSyanti Sabda, the seat of which is in the Svadhisthana
Cakra. From Nada similarly issue Jyestha Sakti and
Visnu, and from Bindu Raudri and Rudra, which are
Madhyama and Vaikhari Sabda, the seats of which are the
Anahata and Visuddha Cakras respectively. According to
one account2 Bindu is “Fire” and Kriya-Sakti (action),
and Nada is “Sun” and Jnana-Sakti, which in terms of the

1 Raudri bindos tato nadaj jyestha bijad ajayata
Varna tabhyah samutpanna rudrabrahmaramadhipah
Samj nanecchakriy atmano vahnlnd varka-s varupinah .

(Sarada Tilaka, Ch. I.)

2 Yogimhrdaya Tantra: Commentary already cited referring to-
Saubhagya-Sudhodaya and Tattvasandoha. See also Tantraloka, Ch. VI*

THE CENTRES OR LOTUSES (CAKRA, PADMA) 177

Gunas are Tamas and Sattva respectively.1 Raghava-bhatta,
however, in his Commentary on the Sarada, says that the Sun
is Kriya because, like that luminary, it makes all things visible,
and Jnana is Fire because knowledge burns up all creation.
When Jiva through Jnana knows itself to be Brahman it ceases
to act, so as to accumulate Karma, and attains Liberation
(Moksa). It may be that this refers to the Jiva, as the former
represents the creation of I$vara.

In the Yoginlhrdaya-T antra it is said that Vama and
Iccha-Sakti are in the PaSyanti body; Jnana and Jyestha
are called Madhyama; Kriya-Sakti is Raudri; and Vaikhari
is in the form of the universe.2 The evolution of the Bhavas
is given in the Sarada-Tilaka 3 as follows: the all-pervading
Sabdabrahman or Kundall emanates Sakti, and then follow
Dhvani, Nada, Nirodhika, Ardhendu, Bindu. Sakti is Cit
with Sattva (Paramaka£avastha) ; Dhvani is Cit with Sattva
and Rajas (Aksaravastha) ; Nada is Cit with Sattva,
Rajas, Tamas. (Avyaktavastha) ; Nirodhika is the same with
abundance of Tamas (Tamah-pracuryat) ; Ardhendu the same
with abundance of Sattva; and Bindu the combination
of the two. This Bindu is called by the different names of
Para and the rest, according as it is in the different centres,
Muladhara and the rest. In this way Kundall, who is
Iccha, Jnana, Kriya, who is both in the form of consciousness

1 The following shows the correspondence according to the texts cited:

Bija f Sakti, Moon, Vama, Brahma, Bharati, Iccha, Rajas,

Sonabindu 1 Pasyanti, Svadhisthana,

Nada f Siva-Sakti, Sun, Jyestha, Visnu, Viivambhara,

Miirabindu \ Jnana, Sattva, Madhyama, Anahata.

Bindu j Siva, Fire, Raudri, Rudra, Rudrani, Kriya, Tamas,

Sitabindu \ Vaikhari, Vi^uddha.

2 Iccha-^aktis tatha Vama pa^yanti-vapusa sthita,

Jnana-^aktis tatha Jyesdia madhyama vag udirita
Kriya-iaktis tu Raudriyam vaikhari viivavigraha.

(Cited under v. 22, Comm. Karri akalavilasa.)

8 Chap. I.

178 THE SIX CENTRES AND THE SERPENT POWER

(Tejorupa) and composed of the Gunas (Gunatmika), creates
the Garland of Letters (Varnamala).

The four Bhavas have been dealt with as coming under
Nada, itself one of the following nine manifestations of Devi.

Pandit Anantakrsna-Sastri, referring to Laksmidhara’s
commentary on v. 34 of Anandalahari, says: 1

“ ‘ Bhagavati is the word used in the text to denote Devi.
One that possesses Bhaga is called Bhagavati (feminine).
Bhaga signifies the knowledge of (1) the creation, (2) destruc¬
tion of the universe, (3) the origin of beings, (4) the end of
beings, (5) real knowledge or divine truth, and (6) Avidya,
or ignorance. He that knows all these six items is qualified
for the title Bhagavan. Again, Bha = 9. “ Bhagavati ” refers

to the nine-angled Yantra (figure) which is used in the
Candrakala-vidya.’

“According to the Agamas, Devi has nine manifestations
which are:

“1. Kala group — lasting from the twinkling of an eye
to the Pralaya time. The sun and moon are included in this
group. Time.

“2. Kula group — consists of things which have form
and colour. Form.

“3. Nama group — consists of things which have
name. Name.

“4. Jnana group — Intelligence. It is divided into two
branches: Savikalpa (mixed and subject to change), and
Nirvikalpa (pure and unchanging). Git.

“5. Citta group — consists of (1) Ahamkara (egoism),
(2) Citta, (3) Buddhi, (4) Manas, and (5) Unmanas. Mind.

“ 6. Nada group — consists of (1) Raga (desire),2
(2) Iccha (desire2 strengthened, or developed desire),

1 Anantakrsna Sastri, op. cit., pp. 63-66.

2 Raga should be translated as “ interest,” as in Raga-kailcuka.
Iccha is the will towards action (Kriya) in conformity therewith. Desire
is a gross thing which comes in with the material world.

THE CENTRES OR LOTUSES (CAKRA, PADMA) 179

(3) Krti (action, or active form of desire), and (4) Prayatna
(attempt made to achieve the object desired). These corres¬
pond, in order, to (1) Para (the first stage of sound, emanating
from Muladhara), (2) PaSyanti (the second stage), (3) Madh-
yama (the third stage), and (4) Vaikhari (the fourth stage of
sound as coming out of the mouth). Sound.

“ 7. Bindu group — consists of the six Cakras from Mula¬
dhara to Ajna. Psychic Essence, The Spiritual Germ.1

“ 8. Kala group — consists of fifty letters from Muladhara
to Ajna. Keynotes.2

“9. Jiva group — consists of souk in the bondage of
matter.

“ The Presiding Deities or Tattvas of the four constituent
parts of Nada are Maya, Suddha-vidya, MaheSa, and Sadaiiva.
The Commentator deals with this subject fully, quoting
extracts from occult works. The following is a translation of
a few lines from Nama-kala-vidya,3 a work on phonetics,
which will be of interest to the reader:

“ ‘ Para is Eka (without duality) ; its opposite is the next
one (Paiyanti) ; Madhyama is divided into two, gross and
subtle forms; the gross form consists of the nine groups of
letters; and the subtle form is the sound which differentiates
the nine letters. . . One is the cause, and the other the effect;
and so there is no material difference between the sound and
its gross forms.’

1 1 cite the passage as written, but these terms are not clear to me.

2 I do not know what the Pandit means by this term.

2 “This work is not easily available to Pandits or scholars; we do not
find this name in any of the catalogues prepared by European or Indian
scholars. The make-secret policy has spoiled all such books. Even now,
if we find any MS. dealing with occult matters in the houses of any
ancient Pandits, we will not be allowed even to see the book; and actually
these works have for a long time become food for worms and white ants,”
(Anantakr^na-Sastri)

180 THE SIX CENTRES AND THE SERPENT POWER

“ Com. ‘ Eka * : When the three Gunas, Sattva, Rajas,
and Tamas, are in a state of equilibrium (Samya), that state
is called Para. PaiyantI is the state when the three Gunas
become unequal (and consequently produce sound). The
next stage is called Madhyama; the subtle form of this is
called Suksma-madhyama, and the second and gross form is
called Sthula-madhyama, which produces nine distinct forms
of sound represented by nine groups of letters; viz-, 3T (and all
the other vowels), (Kavarga, 5 in number), (Cavarga, 5),
z (Tavarga, 5), cT (Tavarga, 5), q (Pavarga, 5), q (Ya, Ra, La
and Va), (§a, Sa, Sa and Ha), and si (Ksa). These letters
do not in reality exist, but represent only the ideas of men.
Thus all the forms and letters originate from Para, and Para
is nothing but Gaitanya (Consciousness) .

“ The nine groups or Vyuhas (manifestations of Devi)
above enumerated are, again, classed under the following
three heads: (1) Bhokta (enjoyer) — comprises No. 9, Jiva-
vyuha. (2) Bhogya (objects of enjoyment) — comprises, groups
Nos. 1, 2, 3, 5, 6, 7, and 8. (3) Bhoga (enjoyment) — comprises
No. 4, Jnana-vyuha.

“ The above is the substance of the philosophy of the
Kaulas as expounded by Sri Samkaracarya in this Sloka of
Anandalaharl (No. 34) . In commenting on this, Laksmldhara
quotes several verses from the Kaula-Agamas, of which the
following is one:

“ ‘ The blissful Lord is of nine forms. This God is
called Bhairava. It is He that confers enjoyment (bliss)
and liberates the souls (from bondage). His consort is
Anandabhairavl, the ever-blissful consciousness (Caitanya).
When these two unite in harmony, the universe comes into
existence.’

“The Commentator remarks here that the power of
Devi predominates in creation, and that of Siva in dis¬
solution.”

PRACTICE (YOGA: LAYA-KRAMA)

Yoga is sometimes understood as meaning the result and
not the process which leads to it. According to this mean¬
ing of the term, and from the standpoint of natural dualism,
Yoga has been described to be the union of the individual
spirit with God.

But if Jiva and Paramatma are really one, there can be
no such thing in an Advaitic system as union, which term is
strictly applicable to the case of the coming together of two
distinct beings. Samadhi (ecstasy) consists in the realization
that the Jivatma is Paramatma; and Yoga means, not this
realization, but the means by which it is attained. Yoga is
thus a term for those physical and psychical processes which
are used to discover man’s inner essence, which is the
Supreme.

It is thus not a result, but the process, method, or prac¬
tice, by which this result is attained. This result is possible,
according to Advaita- Vedanta, because pure Git, as the
essential being of every Jiva, is not in itself fettered, but
appears to be so. Were Atma as such not truly free, Libera¬
tion (Moksa) would not be possible. Liberation or Moksa
therefore is potentially in the possession of every Jiva. His
identity with Paramatma exists now as then, but is not
realized owing to the veil of Maya, through which Jivatma
and Paramatma appear as separate. As ignorance of the

182 THE SIX CENTRES AND THE SERPENT POWER

identity of the Jivatma and Paramatma is due to Avidya, the
realization of such identity is attained by Vidya or Jnana.

The latter alone can immediately produce Liberation
(Sadyomukti). Jnana is used in a twofold sense — namely,.
Svarupa-Jnana and Kriya-Jnana. The first is Pure Con¬
sciousness, which is the end and aim of Yoga; the second,
is those intellective processes which are the means taken
to acquire the first. Jnana considered as means or mental
action (Manasi-Kriya) is an intellective process that is the
discrimination between what is and what is not Brahman;
the right understanding of what is meant by Brahman, and
the fixing of the mind on what is thus understood until
the Braliman wholly and permanently occupies the mind to
the displacement of all else Mind is then absorbed into
Brahman as pure Consciousness, which alone remains; this
is realization or the attainment of the state of pure conscious¬
ness, which is Jnana in its Svarupa sense. Liberating Yoga
short of perfect Jnana effects what is called Kramamukti —
that is, the Yogi attains Sayujya or union with Brahman
in Satya-loka, which is thence perfected into complete Mukti
through the Devata with whom he is thus united. What
the Siddha (complete) Jnanayogi or Jivanmukta himself
accomplishes in this life is thereafter attained as the sequel
to Brahma-sayujya. But man has not only intellect. He has
feeling and devotion. He has not only these, but has a body.
Other processes (Yogas) are therefore associated with and
in aid of it, such as those belonging to worship (Upasana)
and the gross (Sthula-Kriya) and subtle processes (Suksma-
Kriya) of Hathayoga.

Mind and body are the instruments whereby the ordi¬
nary separatist worldly experience is had. As long, how¬
ever, as they are so used they are impediments in the way
of attahiment of the state of pure Consciousness (Cit). For
such attainment all screenings (Avarana) of Cit must be

PRACTICE (YOGA: LAYA-KRAMA)

183

cleared away. Yoga therefore is the method whereby men¬
tal intellection and feeling (Citta-vrtti) and Prana are first
controlled and then stayed.1 When the Gitta, Vrtti, and
Prana are stilled, then Cit or Paramatma stands revealed.
It supervenes without further effort on the absorption of
matter and mind into the primordial Power (Sakti) whence
they sprang, of whom they are manifested forms, and who is
Herself as Siva one with Him who is Siva or Consciousness.
Yoga thus works towards a positive state of pure consciousness
by the negation of the operation of the principle of uncon¬
sciousness which stands in the way of its uprising. This
pruning action is well illustrated by the names of a Sakti
which in this work is variously described as Nibodhika and
Nirodhika. The first means the Giver of Knowledge, and the
second That which obstructs — that is, obstructs the affectation
of the mind by the objective world through the senses. It
is by the prohibition of such impressions that the state of
pure consciousness arises. The arising of such state is called
Samadhi — that is, the ecstatic condition in which the “ equal¬
ity ” that is identity of Jivatma and Paramatma is realized.
The experience is achieved after the absorption (Laya) of
Prana and Manas and the cessation of all ideation (Samkalpa).
An unmodified state (Samarasatvam) is thus produced which
is the natural state (Sahajavastha) of the Atma. Until then
there is that fluctuation and modification (Vrtti) which is the
mark of the conditioned consciousness, with its self-diremption
of “ I ” and “ Thou ”. The state of Samadhi is “ like that
of a grain of salt, which mingled in water becomes one with
it ”.2 It is, in the words of the Kularnava-Tantra, “ that form

1 The Tattva (Reality) is revealed when all thought is gone (Kular¬
nava-Tantra, IX, 40.)

2 Hatha-yoga-pradipika, IV, 5-7. The same simile is used in the
Buddhist Demchog Tantra. See Vol. VII, Tantrik Texts.

184 :rHE SIX CENTRES AND THE SERPENT POWER

of contemplation (Dhyana) in which there is neither * here ’
nor ‘ not here,’ in which there is illumination and stillness as
of some great ocean, and which is the Void Itself.” 1

The all-knowing and venerable Teacher has said, “ One
who has attained complete knowledge of the Atma reposes
like the; still waters of the deep ” (v. 31). The Maya-Tantra
defines Yoga as the unity of Jiva and Paramatma (v. 51);
that by which oneness is attained with the Supreme (Para¬
matma), and Samadhi, or ecstasy, in this unity of Jiva and
Atma (i b.).z Others define it as the knowledge of the identity
of Siva and Atma. The Agamavadis proclaim that the
knowledge of Sakti (Saktyatmakam jnanam) is Yoga. Other
wise men say that the knowledge of the “ Eternal Purusa ”
(Purana-Purusa) is Yoga, and others, again, the Prakrti-vadls,
declare that the knowledge of the union of Siva and Sakti is
Yoga (;$.). All such definitions refer to one and the same
thing — the realization by the human spirit that it is in essence
the Great Spirit, the Brahman, who as the Ruler of the worlds
is known as God. As the Hatha-yoga-pradipika says: 3
** Rajayoga, Samadhi, Unman!,4 Manonmani,4 Amaratvam
(Immortality), SunyaSunya (void yet non-void),6 Paramapada 6
(the Supreme State), Amanaska (without Manas — suspend¬
ed operation of mental functioning),7 Advaita (non-dual),

1 IX, 9.

2 As water poured into water the two are undistinguishable (Kular-
nava-Tantra, IX, 15).

* Ch. IV, w. 3, 4.

4 Sta te of mindlessness. See Nada-bindu Up.

5 See Hatha-yoga-pradipika, IV, v. 37. The Yogi, like the Conscious¬
ness with which he is one, is beyond both.

9 The root pad=“ to go to,” and Padam therefore is that to which
one has access (Comm, on v. 1, Ch. IV, of Hatha-yoga-pradipika).

7 See Mandala-brahmana Up., II, III.

PRACTICE (YOGA; LAYA-KRAMA)

185

Niralamba (without support — i.e., detachment of the Manas
from the external world),1 Niranjana (stainless),2 Jivanmukti
(liberation in the body), Sahajavastha (natural state of the
Atma), and Turiya (Fourth State), all mean one and the same
thing — that is, the cessation of both mental functioning (Gitta)
and action (Karma), on which there arises freedom from
alternating joy and sorrow and a changeless (Nirvikara) state.
This on the dissolution of the body is followed by bodiless
(Videha-kaivalya) or supreme Liberation (Paramamukti),
which is the permanent state (Svarupavasthanam). Whilst
the aim and the end of Yoga is the same, the methods by
which it is attained vary.

There are, it is commonly said, four forms of Yoga,
called Mantra-yoga, Hatha-yoga, Laya-yoga, and Raja-yoga.3
These are all various, modes of practice (Sadhana) whereby
the feelings and intellectual activities of the mind (Citta-
vrtti) are brought into control and the Brahman is in various
ways realized (Brahmasaksatkara). Each of these forms
has the same eight subservients, which are called die “ eight
limbs ” (Astanga). Each of these has the same aim— namely,
the experience which is realization of Brahman; they differ,
however, as to the means employed and, it is said, in degree
of result. The Samadhi of the first has been described as
Mahabhava, of the second as Mahabodha, of the third as

1 This is the Niralambapuri referred to in the Text.

* Anjana=Mayopadhi (the Upadhi, or apparently limiting condition
produced by Maya, or appearance); therefore Niranjana=destitute of
that (Tadrahitarh), or Suddham (pure) — that is, the Brahman. Comm.
Hatha-yoga-pradipika IV, v. 1.

9 Varaha-Upanisad, Ch. V, II; Yoga-tattva Up. A useful analysis
of Yoga will be found in Rajendra Ghose’s “ Sarhkara and Ramanuja ”.
Mention is also made of a threefold division corresponding to the three
Vaidik Kandas, viz., Karma-Yoga (Karma-Kanda), Bhakti-Yoga (Upasana-
Kanda), jnana or Raja-Yoga (Jnana-Kanda). Karma- Yoga is good
action without desire for its fruit. Bhakti-Yoga is devotion to God.

186 THE SIX CENTRES AND THE SERPENT POWER

Maha-laya, and by Raja-Yoga and Jnana-Yoga, it is said, the
liberation called Kaivalyamukti is obtained.

It is to be noted, however, that in the estimation of the
practitioners of Kundali Yoga it is the highest Yoga in which
a perfect Samadhi is gained by the union with Siva of both
mind and body, as hereafter described. In Raja- and Jnana-
Yoga intellective processes are the predominant where they
are not i:he sole means employed. In Mantra-Yoga, worship
and devotion predominate. In Hatha-Yoga there is more
stress on physical methods, such as breathing. Each, however,
of these Yogas employs some methods of the others. Thus,
in Hatha-Laya-Yoga there is Kriya-jnana. But whereas the
Jnana-YogI attains Svarupa-Jnana by his mental efforts with¬
out rousing Kundalini, the Hathayogi gets this Jnana through
Kundalini Herself. For Her union with Siva in the Sahasrara
brings, and in fact is, Svarupa-Jnana.

It will be convenient, therefore, to deal with the general
subservients (Astanga) which are common to all forms of
Yoga, and then follow with an account of Mantra and the
lower Hatha-yogas as a preliminary to that form ofLaya-
yoga which is the subject of this work, and includes within
itself elements to be found both in Mantra and such Hatha-
yogas.

The pre-requisites of all Yoga are the eight limbs or
parts, Ytuna, Niyama, and others. Morality, religious dis¬
position and practice, and discipline (Sadhana), are essential
pre-requisites of all Yoga which has as its aim the attain¬
ment of the Supreme Experience.1 Morality (Dharma) is the
expression of the true nature of being. The word Dharma,

1 There are forms of Yoga, such as that with the elements giving
“ powers ” (Siddhi) over them, to which different considerations apply.
This is a part of Magic, and not of religion. So the uniting of Prana
with the Tejas-Tattva in the navel (Agneyl-dharana-mudra) is said to
secure immunity from fire.

PRACTICE (YOGA: LAYA-KRAMA)

187

which includes both ethics and religion, but has also a wider
context, comes from the root dhri , to sustain, and is there¬
fore both the sustainer and the act of sustaining. The Uni¬
verse is sustained (Dharyate) by Dharma, and the Lord who
is its Supreme Sustainer is embodied in the eternal law and
is the Bliss which its fulfilment secures. Dharma is thus the
law governing the universal evolution, or the path of outgoing
(Pravrtti), and involution, or the path of return (Nivrtti).1
And only those can attain the liberation to which the latter
path leads who by adherence to Dharma co-operate in the
carrying out of the universal scheme. For this reason it is
finely said, “ Doing good to others is the Supreme Duty ”
(Paropakaro hi paramo dharmah).

In this scheme the Jiva passes from Sabda-vidya, with
its Tapas involving egoism and fruit attained through the
“ Path of the God,” its Karma (rites), which are either
Sakama (with desire for fruit) or Niskama (disinterested),
to Brahma-vidya (knowledge of the Brahman) or Theosophy
as taught by the Upanisads. This transition is made through
Niskama-Karma. By Sakama-Karma is attained the “ Path
of the Fathers ” (Pitr), Dharma, Artha (wealth), Kama
(desire and its fulfilment). But Niskama-Karma produces
that purity of mind (Gitta-iuddhi) which makes man com¬
petent for Brahma-vidya, or Theosophy, which leads to, and
in its completest sense is, Liberation (Moksa).

It is obvious that before the pure blissful state of the
Atma can be attained the Jiva must first live that ordered
life which is its proper expression on this plane.

1 This grand concept, therefore, is a name for all those laws (of which
“religion” is but one) which hold the universe together. It is the
inherent law of all manifested being. It is thus the I.aw of Form, the
essence of which is beyond both Dharma or Adharma. As pain follows
wrong-doing, the Vaiiesika-DarSana describes Dharma as “ that by which
happiness is attained in this and the next world, and birth and suffering
are brought to an end (Moksa-dharma)

188 THE SIX CENTRES AND THE SERPENT POWER

To use theological language, only those who follow
Dharma can go to its Lord. The disorder of an immoral
life is no t a foundation on which such a Yoga can be based.
I do not use the term “ immorality ” in the absurdly limited
meaning which ordinary English parlance gives it, but as
the infringement of all forms of moral law. All such in¬
fringements are founded on selfishness. As the object of
Yoga is the surpassing of the limited self even in its more
ordered manifestation, its doctrines, clearly presuppose the
absence of a state governed by the selfishness which is the
grossest obstacle to its attainment. The aim of Yoga is the
achievement of complete detachment from the finite world
and realization of its essence. In a life governed by Dharma,
there is that natural attachment to worldly objects and sense
of separateness even in acts of merit which must exist until by
the absoiption of Manas the Unman! or mindless state is
attained. Where, however, there is unrighteousness (Adharma),
attachment (Raga) exists in its worst and most injurious form,
and the sense of separateness (Dvaitabhava) which Yoga seeks
to overcome is predominantly present in sin. The body is
poisoned by the secretion of passions, poisons, and vitality or
Prana is lessened and injured. The mind under the influence
of anger,1- lust, malice, and other passions, is first distracted,
and then, on the principle what a man thinks that he “ be¬
comes,” is centred on, and is permanently moulded into and
becomes, the expression of Adharma (unrighteousness) itself.
In such ci case the Jiva is not merely bound to the world by
the Maya, which affects both him and the virtuous Sakama-
Sadhaka, but suffers Hell (Naraka), and “ goes down ” in the
scale of Being.

Dharma in its devotional aspect is also necessary. Desire
to achieve the highest aim of Yoga can only spring from

1 According to Indian notions, anger is the worst of sins.

PRACTICE (YOGA: LAYA-KRAMA) 189

a religious disposition, and such a disposition and practice
(Sadhana) furthers the acquisition of those qualities which
Yoga requires. Indeed, by persevering devotion to the
Mother, Samadhi may be achieved.

Therefore is it that the Commentator in v. 50 of the first
of these works says :

“ He alone whose nature has been purified by the
practice of Yama and Niyama and the like (referring to
the Sadhana hereinafter described) will learn from the mouth
of the Guru the means whereby the way to the great Libera¬
tion is discovered.”

He adds, however, that the practice of Yama and the
like is only necessary for those whose minds are disturbed
by anger, lust, and other evil propensities. If, however,
a man through merit acquired in previous births is by
good fortune of a nature which is free of these and other
vices, then he is competent for Yoga without this preliminary
preparation.

All forms of Yoga, whether Mantra, Hatha, or Raja,
have the same eight limbs (Astahga) or preparatory sub¬
servients: Yama, Niyama, Asana, Pranayama, Pratyahara,
Dharana, Dhyana, and Samadhi.1 Yama is of ten kinds:
avoidance of injury to all living creatures (Ahimsa) ; truth¬
fulness (Satyam) ; restraint from taking what belongs to
another, or covetousness (Asteyam); sexual continence in
mind, speech, or body (Brahmacarya) ; 2 forbearance, the

1 Varaha Up., Ch. V. The preliminaries are necessary only for those
who have not attained. For those who have, Niyama, Asana, and the
like, are needless. Kularnava-Tantra, XI, 28, 29.

2 As the Hatha-yoga-pradipika says: “He who knows Yoga should
preserve his semen. For the expenditure of the latter tends to death, but
there is life for him who preserves it.”

Evam samraksayet bindum mrityum jayati yogavit.

Maranam bindupatena jivanam bindudharanat.

See also Yogatattva Up., which says that Hatha-yoga secures such
personal beauty to the Yogi that all women will desire him, but they

190 THE SIX CENTRES AND THE SERPENT POWER

bearing patiently of all things pleasant or unpleasant
(Ksama) ; fortitude in happiness or unhappiness (Dhrfi);
mercy, kindliness (Daya); simplicity (Arjavam) ; modera¬
tion1 in and regulation2 of diet (Mitahara), suited to the
development of the Sattvaguna; and purity of body and
mind (Saucam). The first form of purity is the external
cleansing of the body, particularly dealt with by Hatha-yoga
(p. post) ; and the second is gained through the science of
the Self (Adhyatma-vidya).3

Niyama is also of ten kinds: Austerities, such as fasts
and the like, in the nature of purificatory actions (Tapah) ;
contentment with that which one has unasked (Saihtosa);
belief in Veda (Astikyam) ; charity (Danarii) — that is gifts to
the deserving of what one has lawfully acquired; worship of
the Lord or Mother (ISvara-pujanam) according to His
or Her various forms; hearing of Sastric conclusion, as by
study of the Vedanta (Siddhanta-vakya-Sravanam) ; modesty
and shame felt in the doing of wrong actions (Hr!) ; a mind
rightly directed towards knowledge revealed and practice
enjoined, by the Sastra (Mati) ; recitation of Mantra (Japa) ; 4

must be resisted* And see also v. 90, which shows the connection
between semen, mind, and life. In the early stages of Hatha-yoga
Sadhana the heat goes upwards, the penis shrinks, and sexual powers
Are largely lost. Coition with emission of semen at this stage is likely
to prove ^ fatal. But a Siddha regains his sexual power and can exercise
it. For if as is said fire and the other elements cannot hurt him, what
can a woman do ? Presumably, however, the dictum cited applies, for
continence must in all cases tend to strength and longevity. It may,
however, be that the physical perfection assumed negatives the ill effects
observed in ordinary men.

1 Yoga-yajnavalkya (Ch. I) says: “ 32 mouthfuls for householder, 16
for a fores t recluse, and 8 for a Muni.”

2 For foods detrimental to Yoga, see Yoga-tattva Up., Yoga-
kundali Up.

3 Sandilya Up., Ch. I; see also Mandala-brahmana Up.

4 Which is either spoken (which, again, is loud or soft) or mental
(San<JilyaUp.).

PRACTICE (YOGA: LAYA-KRAMA) 191

and Homa sacrifice (Hutam)1 2 3 — that is, religious observances
in general (Vrata). The Patanjala-Sutra mentions only five
Yamas — the first four and freedom from covetousness (Apari-
graha). Ahimsa is the root of those which follows. Saucam,
or cleanliness, is included among the Niyama. Five of the
latter are stated — namely, cleanliness (Saucam), contentment
(Samtosa), purificatory action (Tapah), study of the Scriptures
leading to liberation (Svadhyaya), and devotion to the Lord
(Isvara-pranidhana) .2

The statement of such obvious truths would hardly be
necessary were it not that there are still some who see in all
Yoga mere “ Shamanism,95 feats of breathing, “ acrobatic
posturing,99 and so forth. On the contrary, no country since
the Middle Ages and until our own has laid greater stress
on the necessity of the association of morality and religion
with all forms of human activity, than India has done.3

The practice of Yama and Niyama leads to renuncia¬
tion of, and detachment from, the things of this world and
of the next,4 arising from the knowledge of the permanent

1 See Ch. I, w. 16, 17, Hatha-yoga-pradipika, and p. 123, Sanskrit
Text, post. The Sandilya Up., Ch. I, gives Vrata as the last, which is
described as the observance of actions enjoined and refraining from actions
prohibited. See also Ch. V, Varaha Up.

2 Patahjali’s Yoga-Sutra, Ch. II, 30, 32.

8 So, as was the case in our Mediaeval guilds, religion inspires Indian
Art; and Indian speculation is associated with religion as was the Western
scholastic philosophy. In modern times in the West, the relevancy of
religion in these matters has not been generally considered to be apparent,
craftsmanship in the one case and intelligence in the other being usually
thought to be sufficient.

4 Such as the Sudha (nectar) which is gained in the heavens (Hatha-
yoga-pradipika, Comm, to v. 9, Ch. I). Renunciation may doubtless be
practised by giving up what one wants, but renunciation or abandonment
(Tyaga) here means the want of desire of enjoyment (Tyagah=bhogec-
chabhavah) (#.). Those who seek the joys of any heaven can never
attain the end of monistic Yoga.

192 THE SIX CENTRES AND THE SERPENT POWER

and impermanent, and intense desire for and incessant striving
after emancipation, which characterizes him who is Mumuksu,
or longs for Liberation.

Yama and Niyama are the first two of the eight acces¬
sories of Yoga (Astaiiga-yoga). These accessories or limbs
may be divided into five exterior methods1 (Bahirahga),
chiefly concerned with the subjugation of the body, and three
inner methods 2 (Antaranga), or states affecting the develop¬
ment of the mind.

Attention is paid to the physical body, which is the vehicle
of the J’iva’s existence and activity. Purity of mind is not
possible without purity of the body in which it functions
and by which it is affected. Purity of mind is here used
in the Hindu sense. According to English parlance, such
purity merely connotes absence of irregular sexual imagi¬
nations. This, though creditable, particularly in a civiliza¬
tion wliich almost seems designed to fan every desire, is
yet obviously insufficient for the purpose in hand. Proper
thought and conduct in all its forms is but the alphabet of a
school in which they are merely the first steps to the conquest
of greater difficulties to follow. What is here meant is that
state of the mind or approach thereto which is the result of
good functioning, clear thinking, detachment, and concentra¬
tion. By these the Manas is freed of all those mental
modifications (Vrtti) which enshroud the Atma from Itself.
It is turned inward on the Buddhi which becomes dissolved
(Laya) in Prakrti, and the Atma-tattva or Brahman.

Provision therefore is made in respect both of Asana
(posture) and Pranayama or breath development, both of
which are shortly dealt with later in connection with Hatha-
yoga, of which they are particular processes. Pratyahara

1 Yama, Niyama, Asana, Pranayama, Pratyahara.

2 Dhyana, Dharana, Samadhi which is both incomplete (Savikalpa or
Sarhprajniita) and complete (Nirvikalpa or Asamprajnata).

PRACTICE (YOGA: LAYA-KRAMA) 193

is the restraint of and subjection of the senses to the mind,
which is thereby steadied.1 The mind is withdrawn from
the objects of the senses. The mind is by nature unsteady,
for it is at every moment being affected by the sight, sounds,
and so forth, of external objects which Manas through the
agency of the senses (Indriyas) perceives. It must therefore
be detached from the objects of the senses, withdrawn from
whatsoever direction it may happen to tend, freed from all
distraction, and kept under the control of the dominant
self. Steadiness (Dhairya) therefore is the aim and result of
Pratyahara.2 The three processes known as the “inner
limbs ” (Antaranga) — namely, Dharana, Dhyana, and Savi-
kalpa-Samadhi — complete the psychic and mental discipline.
These are concentration of the mind on an object; unity of
the mind with its object by contemplation; resulting in the
last or consciousness of the object only. The first is the
“ holding by ” — that is, fixing the Gitta, or thinking princi¬
ple, on — a particular object of thought or concentration
(Dharana). The mind, having been drawn away from the
objects of the senses by Pratyahara, is fixed on one object,
such as the Devatas of the Bhutas, alone. Uniform contem¬
plation on the subject which the Citta holds in Dharana is
Dhyana (meditation). Dhyana has been defined to be the
state of the Antahkarana (mind) of those whose Gaitanya
holds to and is occupied by the thought of one object, having

1 See Gheranda-Saihhita, Fourth Upadesa; Sandilya Up., Gh. I;
Amrtanada Up.; Mandala-brahmana Up., First Brahrnana. The Sarada-
Tilaka defines Pratyahara as “ the forcible obstruction of the senses
wandering over their objects ” (Indriyanam vicaratam visayesu balad
aharanam tebhyah pratyaharah vidhiyate). The Sandilya Up. ( loc . cit.)
speaks of five kinds of Pratyahara, the last of which is Dharana on
eighteen important points of the body.

* Sandilya Up., Gh. I ; Amrtanada Up. ; Mandala-brahmana Up.,
First Brahrnana.

194 THE SIX CENTRES AND THE SERPENT POWER

first cast away thought of all other objects.1 2 Through Dhyana
is acquired the quality of mental realization (Pratyaksa).8
It is of two kinds : Saguna, or meditation of a form (Murti) ;
and N irguna, in which the self is its own object.

Samadhi or ecstasy has been defined to be the identi¬
fication of Manas and Atma as salt in water,3 that state in
which all is known as one (equal) 4 and the “ nectar of
equality” (oneness).5 Complete Samadhi is thus the state
of Para-samvit or Pure Consciousness. Of Samadhi there
are two degrees, in the first of which (Savikalpa) the mind
in a lesser degree, and in the second (Nirvikalpa) in a com¬
plete degree, continuously and to the exclusion of all other
objects, assumes the nature and becomes one with the
subject of its contemplation.

There are in Advaita-Vedanta three states (Bhumika)
of Sariiprajiiata (Savikalpa) Samadhi — namely, Rtambhara,
Prajnaloka, Prasanta-vahita.6 In the first the content of
the mental Vrtti is Saccidananda. There is still a sepa¬
rate knower. The second is that in which every kind of
Avarana (screening) is cast away, and there is Saksatkara
Brahmajnana passing into the third state of Peace in which
the mind is void of all Vrtti and the self exists as the Brah¬
man alone; 7 “ On which being known everything is known ”

1 Vijatiya-pratyaya-tiraskara-purvaka-sajatlya-vrttikabhih, nirantara
( vyap ti- visay Ikr ta-cai tanyarh yasya, tat tadrsarh cittam antahkaranam
ye£am [Comm, on v. 35 of the TriSatl, on the title of the Devi as Ekagra-
citta-nir dhyata ) .

Those from whose Gitta or Antahkarana (inner sense) have been
removed all impressions of a conflicting nature and are constantly
realizing or experiencing Gait^nya.

2 Sandfly a Up., Gh. I; Mandala-brahmana Up., First Brahmana.

3 Varaha Up., Ch. II.

4 Amrtanada Up.

5 Yogakundall Up., Ch. III.

8 Gomm. v. 35 of TriSatl.

7 Comm, ibid., Manaso vrtti£unyasya brahmakarataya sthitih. The
mind has always Vrtti (modifications) — that is, Guna. If the Jlva’s mind

is freed of these, he is Brahman.

PRACTICE (YOGA: LAYA-KRAMA) 195

(Yasmin vijnate sarvam idam vijnatam bhavati.) Entrance
Is here made into Nirvikalpa-Samadhi by Raja-yoga.

These three — Dharana, Dhyana, Savikalpa-Samadhi —
called Samyama, are merely stages in the mental effort of
concentration, though, as later stated, according to the Hatha-
yoga aspect, they are progressions in Pranayama, each stage
being a longer period of retention of Prana.1 Thus by Yama,
Niyama, Asana, the body is controlled; by these and Prana¬
yama the Prana is controlled; by these and Pratyahara the
senses (Indriyas) are brought under subjection. Then through
the operation of Dharana, Dhyana and the lesser Samadhi
(Savikalpa or Samprajnata), the modifications (Vrtti) of the
Manas cease and Buddhi alone functions. By the further
and long practice of dispassion or indifference to both joy
and sorrow (Vairagya) Buddhi itself becomes Laya, and the
Yogi attains the true unmodified state of the fttma, in which
the Jiva who is then pure Buddhi is merged in Prakrti and the
Brahman, as salt in the waters of ocean and as camphor in
the flame.

Passing then to the processes2 peculiar to the different
Yogas, Mantra-yoga comprises all those forms of Sadhana
in which the mind is controlled by means of its own
object — that is, the manifold objects of the world of name
and form (Nama-rupa). The whole universe is made up of
names and forms (Nama-rupatmaka) which are the objects
(Visaya) of the mind. The mind is itself modified into
the form of that which it perceives. These modifications
are called its Vrtti, and the mind is not for one moment
devoid of ideas and feelings. It is the feeling or intention

1 See Yoga-tattva-Upanisad.

2 See two publications by the Sri Bharata-dharma-mahamandala — •
Mantra-yoga and Hatha-yoga in the Dharma-Pracara Series (Benares) •
The latter in a short compass explain the main essentials of each of the
four systems.

196 THE SIX CENTRES AND THE SERPENT POWER

(that is, Bhava) with which an act is done which determines
its moral worth. It is on this Bhava that both character and
the whole, outlook on life depend. It is sought therefore to
render the Bhava pure. As a man who falls on the ground
raises himself by means of the same ground, so to break
worldly bonds the first and easiest method is to use those
bonds as the means of their own undoing.1 The mind is
distracted by Nama-rupa, but this Nama-rupa may be utilized
as the first means of escape therefrom. In Mantra-yoga,
theref ore, particular form of Nama-rupa, productive of pure
Bhava., is given as the object of contemplation. This is called
Sthula or Saguna-Dhyana of the five Devatas, devised to meet
the requirements of different natures. Besides the ordinary
“ eight limbs ” (Astanga) 2 common to all forms of Yoga,
certain modes of training and worship are prescribed. In the
latter material media are utilized as the first steps whereby
the formless One is by Jnana-yoga attained — such as images
(Murli),3 emblems (Linga, Salagrama), pictures (Citra),
mural markings (Bhitti-rekha), Mandalas and Yantras (dia¬
grams),4 Mudras,6 Nyasa.6 With this the prescribed Mantra
is said. (Japa) either aloud or softly only. The source of all
Bija- Mantras (Seed-Mantra), the Pranava (Om), or Brahman,
is.cthe articulate equivalent of that primal “ Sound 55 which
issued from the first vibration of the Gunas of Mulaprakrti,

1 This is an essentially Tantrik principle. See Kularnava, Gh. II.

2 Vide ante , p. 192.

3 “The Deva of the unawakened (Aprabuddha) is in Images; of the
Vipras in Fire; of the wise in the Heart. The Deva of those who know
the Atma is everywhere.” (Kularnava-Tantra, IX, 44) “ O Beautiful-
Eyed l Not in Kailasa, Meru, or Mandara, do I dwell. I am there where
theknowers of the Kula doctrine are.” (ib., v. 94).

4 See <c Introduction to Tantra-Sastra ”.

6 /b. These ritual Mudras are not to be confused with the Yoga
Mudras later described.

a See “ Introduction to Tantra-Sastra ”,

PRACTICE (YOGA: LAYA-KRAMA) 197

and the other Bija-Mantras are the same equivalents of
the various Saguna forms, Devas and Devis, which there¬
after appeared when Prakrti entered the V aisamyavasta
state. In Mantra-yoga the state of Samadhi is called Maha-
bhava. This is the simplest form of Yoga practice, suited for
those whose powers and capacities are not such as to qualify
them for either of the other methods.

Hatha-yoga comprises those Sadhanas, or prescribed
methods of exercise and practice, which are concerned
primarily with the gross or physical body (Sthula-larira).
As the latter is connected with the superphysical or subtle
body (Suksma-Sarira), of which it is the outer sheath,
control of the gross body affects the subtle body with its
intellection, feelings, and passions. In fact, the Sthula-
s a rira is expressly designed to enable the Suksma-sarira
to work out the Karma it has incurred. As the former is
constructed according to the nature of the latter, and both
are united and interdependent, it follows that operation in
and upon the gross body affects the subtle body; the physical
processes of this Yoga have been prescribed for particular
temperaments, in order that, that physical body being first
mastered, the subtle body with its mental functioning may
be brought under control.1 These merely physical processes
are auxiliary to others. As the Kularnava-Tautra says:2
“ Neither the lotus seat nor fixing the gaze on the tip of the
nose are Yoga. It is the identity of Jivatma and Paramatma,
which is Yoga.” The special features of this Yoga may be
first contrasted with Mantra-yoga. In the latter there is
concern with things outside the physical body, and special
attention is given to outward observances of ceremonials.
Due regard must be paid to the laws of the caste and stages

1 See the short summary of the Hatha-yoga Saihhita given in the
Dharma-Pracara Series (Sri Bharata-dharma-maha-mandala, Benares).

2 IX, 30.

198 THE SIX CENTRES AND THE SERPENT POWER

of life (VamaSrama-Dharma) , and the respective duties of
men smd women (Kula-Dharma). So the Mantra which is
given to the male initiate may not be given to a woman.
Nor is the Mantra given to a Brahmana suitable for a
Sudra The objects of contemplation are Devas and Devls
in their various • manifestations and concrete symbols, and
the Samadhi called Maha-bhava is attained by contemplation
of and by means of Nama-rupa. In Hatha-yoga, on the other
hand, the question of the fitness or otherwise of a novice is
determined from the physical point of view, and rules are
prescribed to procure and increase health and to free the
body of disease. In Hatha-yoga, contemplation is on the
“ Light,” and the Samadhi called Maha-bodha is attained by
the aid of control of breath and other vital Vayus (Prana¬
yama), whereby the mind is also controlled. As already
observed, As an a and Pranayama, which are parts of Hatha-
yoga, are also parts of Mantra-yoga. Those who practise the
latter will derive benefit from taking advantage of some of
the other exercises of Hatha-yoga, just as the followers of the
latter system will be helped by the exercises of Mantra-yoga.

The word Hatha is composed of the syllables Ha and
Tha, which mean the “Sim” and “Moon” — that is, the
Prana and Apana V ayus. In v. 8 of the Sat-cakra-niru-
pana it is said that the Prana (which dwells in the heart)
draws Apana (which dwells in the Muladhara), and Apana
draws Prana, just as a falcon attached by a string is drawn
back again when he attempts to fly away. These two by
their disagreement prevent each other from leaving the
body, but when they are in accord they leave it. Both
their union or Yoga in the Susumna and the process leading
thereto is called Pranayama. Hatha-yoga or Hatha-vidya
is therefore the science of the Life-Principle,1 using that

section on “Power as Life" (Prana-Sakti) in “The World As

Power”.

PRACTICE (YOGA: LAYA-KRAMA) 199

word in the sense, of the various forms of vital Vayu into
which Prana is divided. Prana in the body of the individ¬
ual is a part of the Universal Breath (Prana), or the “Great
Breath An attempt, therefore, is first made to harmonize
the individual breath, known as Pinda or Vyasti-Prana, with
the cosmic or collective breath, or the Brahmanda or Samasti-
Prana. Strength and health are thereby attained. The regula¬
tion of the harmonized breath helps the regulation and
steadiness of mind, and therefore concentration.

In correspondence with the threefold division Adhyatma,
Adhibhuta, Adhidaiva, Mind (Manas), Prana (vitality), and
Virya (semen), are one. Therefore the subjection of Manas
causes the subjection of Prana or Vayu and Virya. Similarly,
by controlling Prana, Manas and Virya are automatically
controlled. Again, if the Virya is controlled, and the sub¬
stance which under the influence of sexual desire develops into
gross seed,1 is made to flow upwards (Urdhvaretas), control
is had over both Manas and Prana. With Pranayama the
semen (Sukra) dries up. The seminal force ascends and comes
back as the nectar (Amrta) of Siva-Sakti.

Pranayama is recognized as one of the “limbs” of all
the (Astanga.) forms of Yoga. But whereas it is used in
Mantra-, Laya- and Raja-Yoga, as an auxiliary, the Hatha-
yogi as such regards this regulation and Yoga of breath as the
chief means productive of that result (Moksa), which is the
common end of all schools of Yoga. This school, proceeding
on the basis that the Vrtti or modification of the mind

1 According to Hindu ideas semen (Sukra) exists in a subtle form
throughout the whole body. Under the influence of the sexual will it
is withdrawn and elaborated into a gross^ form in the sexual organs.
To be urdhvaretas is not merely to prevent the emission of gross semen
already formed but to prevent its formation as gross seed, and its absorp¬
tion in the general system. The body of a man who is truly urdhvaretas
has the scent of a lotus. A chaste man where gross semen has formed
may, on the other hand, smell like a buck goat.

200 THE" SIX CENTRES AND THE SERPENT POWER

always follows Prana, 1 and on the sufficiency of that fact,
held that by the aid of the union of Ha and Tha in the
Susumna, and the leading of the combined Pranas therein
to the Brahma-randhra, Samadhi was attained. Though the
reciprocal action of matter and mind is common knowledge,
and bodily states influence psychic or mental states as the
latter the former, the Hatha-yoga method is preponderantly
a physical one, though the gross physical acts of the pre¬
paratory stages of this Yoga are succeeded by Kriya-jnana and
subtle vital processes which have Prana as their subject.

Under the heading of gross physical training come pro¬
vision's as to the place of residence, mode of life as regards
eating, drinking, sexual function, exercise, and so forth.

The practice and exercises connected with Hatha-yoga
are divided into seven parts or stages — namely, cleansing
(Sodhana) by the six processes (Sat-karma) ; the attainment
of strength or firmness (Drdhata) by bodily postures (Asana) ;
of fortitude (Sthirata) by bodily positions (Mudra) ; of steadi¬
ness of mind (Dhairya) by restraint of the senses (Pratyahara) ;
of lightness (Laghava) by Pranayama; of realization (Prat-
yaksa] by meditation (Dhyana); and of detachment (Nir-
liptatva) in Samadhi.

Those who suffer from inequality of the three “hu¬
mours” 2 are required to practise the “six acts” (Sat-
karms.) which purify the body and facilitate Pranayama. For
others who are free from these defects they are not neces¬
sary in such case, and according to some teachers the
practice of Pranayama alone is sufficient. These form the
first steps in the Hatha-yoga. On this cleansing (Sodhana)

1 Gitta has two causes — Vasana and Prana. If one is controlled,
then both are controlled (Yoga-Kundali Up., Ch. I).

2 Vata, Kapha and Pitta. These will be found described in my
Introduction to the Prapancasara-Tantra, Vol. Ill of Tantrik Texts, and
“ The World As Power

PRACTICE (YOGA: LAYA-KRAMA) 201

of the body and Natjis, health is gained, the internal fire is
rendered more active, and restraint of breath (Kumbhaka)
is facilitated. Recourse is also had, if necessary, to Osadhi-
yoga, in which herbal preparations are administered to cure
defective health.

Cleansing (Sodhana) is effected by the six processes
known as the Sat-karma. Of these, the first is Dhauti, or
washing, which is fourfold, or inward washing (Antar-
dhauti), cleansing of the teeth, etc. (Danta-dhauti), of the
“ heart,” that is throat and chest (Hrd-dhauti) and of the
anus (Mula-dhauti). Antar-dhauti is also fourfold — namely,
Vata-sara, by which air is drawn into the belly and then
expelled; Vari-sara, by which the body is filled with water,
which is then evacuated by the anus1; Vahni-sara, in
which the Nabhi-granthi is made to touch the spinal column
(Meru); and Bahiskrta, in which the belly is by Kakini-
mudra2 * * filled with air, which is retained half a Yama, 8 and
then sent downward. Danta-dhauti is fourfold, consisting
in the cleansing of the root of the teeth and tongue, the
ears, and the “hollow of the skull” (Kapala-randhra). By
Hrd-dhauti phlegm and bile are removed. This is done by
a stick (Danta-dhauti) or cloth (Vaso-dhauti) pushed into the
throat, or swallowed, or by vomiting (Vamana-dhauti).
Mula-dhauti is done to cleanse the exit of the Apanavayu,

1 The intestines are depleted of air and then by the action of the
anal muscles water is sucked in. It naturally flows in to fill the void
created by the depletion of air in the intestines. Another feat which I
have seen is the drawing in of air and fluid into the urethra, and out
again. Apart from its suggested medical value as a lavement of the
bladder it is a mudra used in sexual connection whereby the Hatha-yogI
sucks into himself the forces of the woman without ejecting any of his
force or substance — a practice which (apart from any other ground) is
to be condemned as injurious to the woman who “ withers ” under such
treatment.

2 Gheranda-Samhita, Third UpadeSa (v. 85); see also Hatha-yoga-

pradlpika, II, 21-38.

* A Yama is three hours.

202 THE SIX CENTRES AND THE SERPENT POWER

either with the middle finger and water or the stalk of a
turmeric plant.

Vasti, the second of the Sat-karma, is twofold, and is
either of the dry (Suska) or watery (Jala) kind. In the
second form the Yogi sits in the Utkatasana1 posture in
water up to the navel, and the anus is contracted and
expanded by ASvini-Mudra; or the same is done in the
PaScimottanasana, 2 and the abdomen below the navel is
gently moved. In Neti the nostrils are cleansed with a piece
of string. Lauliki is the whirling of the belly from side to
side (see Plate X). In Trataka the Yogi, without winking,
gazes at some minute object until the tears start from his
eyes. By this the “celestial vision” (Divya-Drsti) so often
referred to in the T antrik-Upasana is acquired. Kapalabhati
is a process for the removal of phlegm, and is threefold:
Vata-krama, by inhalation and exhalation; Vyutkrama, by
water drawn through the nostrils and ejected through the
mouth; and Sitkrama, the reverse process.

These are the various processes by which the body is
cleansed and made pure for the Yoga practice to follow.

j^sana, or posture, is the next, and when the Sat-karma
are dispensed with, is the stage of Hatha-yoga.

Drdhata, or strength or firmness, the acquisition of which
is the second of the above-mentioned processes, is attained
by Aiiana.

The Asanas are postures of the body. The term is
generally described as modes of seating the body, but

1 Gheranqla-Samhita, Second Upade£a (v. 23). That is, squatting
resting: on the toes, the heels off the ground, and buttocks resting on heels.
A Hadia-yogi can, it is said, give himself a natural enema by sitting in
water and drawing it up through the anus. The sphincter muscles are
opened and shut, and suction established.

2 Ibid., v. 20.

PRACTICE (YOGA: LAYA-KRAMA) 203

the posture is not necessarily a sitting one; for some Asanas
are done on the belly, back, hands, etc. It is said 1 that the
Asanas are as numerous as living beings, and that there are
8,400,000 of these; 1,600 are declared to be excellent, and out
of these thirty-two are auspicious for men, which are described
in detail. Two of the commonest of these are Mukta-
padmasana 2 (the loosened lotus seat), the ordinary position for
worship, and Baddha-padmasana.3 Kundali-yoga is ordinarily
done in an Asana and Mudra in which the feet press upon
the region of the genital centre and close the anal aperture,
the hands closing the others — nostrils, eyes, ears, mouth
(Yoni-mudra). The right heel is pressed against the anus and
the left against the region of the genital centre and in order
to close the aperture of the penis, it is contracted and with¬
drawn into the pubic arch so that it is no longer seen.4 The
tongue is turned back in Khecari Mudra so as to close the
throat also where these two Mudras are combined.

There are certain other Asanas which are peculiar to-
the Tantras, such as Mundasana, Citasana and Savasana,

1 Gheranda-Samhita, Second UpadeSa. In the Siva- Samhita (Ch. Ill,
w. 84-91) eighty-four postures are mentioned, of which four are recom¬
mended — viz., Siddh asana, Ugrasana, Svastikasana and Padmasana.
Another account given me added four more — Baddha-padmasana,
Trikonasana, Mayurasana, Bhujangasana.

8 The right foot is placed on the left thigh, the left foot on the right
thigh, and the hands are crossed and placed similarly on the thighs; the
chin is placed on the breast, and the gaze fixed on the tip of the nose (see
also Siva-Samhita, Gh. I, v. 52).

8 The same, except that the hands are passed behind the back, and
the right hand holds the right toe and the left hand the left toe. By this,
increased pressure is placed on the Muladhara, and the nerves are braced
with the tightening of the body. The position is figured in Plate XVII.

4 Some Yogis can make both the penis and testes disappear in the
pubic arch so that the body has the appearance of that of a woman.

204 THE SIX CENTRES AND THE SERPENT POWER

in which skulls, the funeral pyre, and a corpse,1 respectively,
form the seat of the Sadhaka. These, though they have other
ritual and magical objects, also form part of the discipline for
the conquest of fear and the attainment of indifference, which
is the quality of a Yogi. And so the Tantras prescribe as the
scene of such rites the solitary mountain-top, the lonely empty
house and riverside, and the cremation ground. The interior
cremation ground is there where the Kamik or desire body
and :its passions are consumed in the fire of knowledge.2

Patanjali, on the subject of Asana, merely points out
whal are good conditions, leaving each one to settle the details
for himself according to his own requirements.

Asana is an aid to clear and correct thought. The test
of suitability of Asana is that which is steady and pleasant,
a matter which each will settle for himself. Posture be¬
comes perfect when effort to that end ceases, so that there is
no more movement of the body.3 The Rajo-Guna, the action
of which produces fickleness of mind, is restrained. A suit¬
able steady Asana produces mental equilibrium. Hatha-yoga,

1 In successful Savasana the Devi, it is said, appears to the Sadhaka.
In Sava-sadhana the Sadhaka sits astride on the back of a corpse (heading
the north)*, <ja which he draws a Yantra and then does Japa of Mantra
with Sodbfhfyasa and Puja on its head. A corpse is selected as being a
pure form, .of organized matter, since the Devata which is invoked into it
is the Mafia-vidya whose Svarupa is Nirguna-brahman, and by such
invocation becomes Saguna. The corpse is free from sin or desire. The
only Vayu ; iii' it is the Dhanamjaya, “ which leaves not even a corpse ”.
The Devata materializes by means of the corpse. There is a possession of
it (Ave$a) — that is, entry of the Devata into the dead body. At the
concl'ision of a successful rite, it is said, that the head of the corpse turns
rounc., and, facing the Sadhaka, speaks, bidding him name his boon,
which may. be spiritual or worldly advancement as he wishes. This is
part of Nila Sadhana done by the “ Hero ” (Vira), for it and Savasana
are attended by. many terrors.

3 As the Yogakundali-Upanisad says (Ch. Ill), the outer burning is
no burning at all.

! Patanjala-Yogasutra, 46, 47 (Sthira-sukham asanaih).

PRACTICE (YOGA: LAYA-KRAMA) 205

however, prescribes a very large number of Asanas, to each
of which a peculiar effect is ascribed. These are more in
the nature of a gymnastic than an Asana in its sense of a
seated posture. Some forms of this gymnastic are done
seated, but others are not so, but standing upright, bend?
ing, lying down, and standing on the head. This latter is
Vrksasana. Thus, again, in Cakrasana the Yogi stands and
bends and touches his feet with his hand, a familiar exercise,
as is also Vama-daksina-padasana, a kind of goose step, in
which, however, the legs are brought up to right angles with
the body. These exercises secure a fine physical condition
and freedom from disease.1 They also bring different por¬
tions of the body into such a position as to establish a direct
contact of Prana-vayu between them. They are also said
to assist in Pranayama, and to help to effect its object,
including the rousing of Kundalini. The author of the work
last cited says 2 that as among the Niyamas the most import¬
ant is Ahimsa, and among Yamas Mitahara, or a moderate
diet (a significant choice), so is Siddhasana (in which the
Muladhara is firmly pressed by the heel and the Svadhis-
thana region by the other foot) among the Asanas. (See
Plates XI, XII). Mastery of this helps to secure the Unman!
Avastha, and the three Bandhas (». post) are achieved without
difficulty.

Sthirata, or fortitude, is acquired by the practice of the
Mudras.3 The Mudra dealt with in works of Hatha-yoga
are positions of the body.4 They are gymnastic, health¬
giving, and destructive of disease and of death, such ai the

1 See Ch. II of Gheranda-Samhita, and Hatha-yoga-pradlpika, I,
w. 19-35; Sandilya-Upanisad, Ch. I.

2 Ch. I, v. 39.

8 According to the Commentary on the Hatha-yoga-pradlpika (Ch. IV,
v. 37), Mudra is so called because it removes pain and sorrow
(Mudrayati klesam iti mudra). See Ch. Ill of Gheranda-Samhita.

4 Gheranda-Samhita, Third Upadeia.

206

THE SIX CENTRES AND THE SERPENT POWER

Jalamdhara1 and other Mudras. They also preserve from
injury by fire, water, or air. Bodily action and the health
resulting therefrom react upon the mind, and by the union
of a perfect mind and body, Siddhi is by their means attain¬
ed. The Mudra is also described as the key for opening of
the door of Kundalinl-Sakti. It is not (as I understand it)
that all keys are necessarily to be employed in each case,
but only such as are necessary to accomplish the purpose in
that particular case ; what is necessary in one case may not
be necessary in another. The Gheranda-Samhita describes
a number of Mudras, of which (with the eight Asanas men¬
tioned at p. 203) ten are said to be of importance in Kundali
Yoga, of which Khecari is the chief as Siddhasana is chief
amongst Asanas. In Yoni-mudra, the Yogi in Siddhasana
stops with his fingers the ears, eyes, nostrils, and mouth, so
as to shut out all external impressions. As already stated he
presses with his heel the Slvani or centre of the perinaeum
thus closing the anal aperture and withdrawing the penis
into the pubic arch. (See Plate XV.) He inhales Prana-vayu
by Kakinl-mudra,2 and unites it with Apanavayu. Meditating
in their order upon the six Cakras, he arouses the sleep¬
ing Kula-kundalinI by the Mantra “ Hum Hamsah ”3. With

1 Ibid., v. 12.

2 1 he lips are formed to resemble the beak of a crow, and the air
gently drawn in (Gheranda-Samhita, III, 86, 87).

3 Hum is called Kurca-Bija. Hum is Kavaca-Bija=“ May I be
protected.” Hum stands for Kama (desire) and Krodha (anger). Kama
here means creative will (Srsti) and Krodha its reverse, or dissolution
(Laya). So-called “ angry” Devatas are not angry in the ordinary sense,
but arc then in that aspect in which they are Lords of Dissolution, an
aspect which seems angry or terrible to the worldly minded. It is said
of the Tara-mantra that the Hum in it is the sound of the wind as it
blew with force on the Cola lake to the west of Meru what time She
manifested. Hamsah =Prakfti (Sah) and Purusa (Ham) or Jivatma.
This Mantra is used in taking KundalinI up, and So’ham (He I am) in
bringing Her down. Ham also=Sun (Surya), and Sah=Moon (Indu) =
Kama==Iccha.

PRACTICE (YOGA: LAYA-KRAMA) 207

<l Haih,” or the Sun, heat is produced, and this heat is made
to play on Kund all-S akti . By “ Sah ” the Kama or will
(Iccha) is made active. The vital air (Vayu) in the Mtila-
dhara is in the form of both Moon and Sun (Soma-surya-
rupi). With “ Hamsah ” She is roused, Ham rousing Her
with his heat, and Sah lifting Her upwards. He raises Her
to the Sahasrara; then deeming himself pervaded with the
Sakti, and in blissful union (Sangama) with Siva, he meditates
upon himself as, by reason of that union. Bliss Itself and the
Brahman.1 Asvini-mudra consists of the repeated contraction
and expansion of the anus for the purpose of Sodhana, or of
contraction to restrain the Apanavayu in Sat-cakra-bheda.
Sakti-calana employs the latter Mudra, which is repeated
until Vayu manifests in the Susumna. Sakti-calana is the
movement of the abdominal muscle from left to right and
right to left; the object being to arouse KundalinI by this
spiraline movement. The process is accompanied by inhala¬
tion and the union of Prana and Apana whilst in Siddhasana.2

Yoni-mudra is accompanied by Sakti-calana Mudra,3
which should be well practised first before the Yoni-mudra
is done. The rectal muscle is contracted by A£vinl-mudra
until the Vayu enters the Susumna, a fact which is indicated
by a peculiar sound which is heard there.4 And with the
Kumbhaka the Serpent goes upwards to the Sahasrara roused
by the Mantra “ Hum Hamsah The Yogi should then
think himself to be pervaded with Sakti and in a state of
blissful union (Sangama) with Siva. He then contemplates:

1 Gheranda-Samhita, Third Upadeia.

* Ibid., w. 37, 49, 82.

* Ibid., Ill, w. 49-61.

4 Hatha-yoga-pradlpika, Commentary to Ch. II, v. 72.

208 THE SIX CENTRES AND THE SERPENT POWER

“ I am the Bliss Itself,” “ I am the Brahman ”.1 Maha-
mudrit 2 and Maha-vedha are done in conjunction with Maha-
bandha, already described. In the first the Yogi presses the
Yoni (Muladhara) with the left heel, and, stretching out the
right leg, takes hold of the two feet with both hands. (See
Plate XVI.) Jalamdhara-Bandha is then done. When
Kundalini is awakened, the Prana enters the Susumna, and
Ida and Pingala, now that Prana has left them, become life¬
less. Expiration should be done slowly, and the Mudra should
be practised an equal number of times on the left and right
side of the body. This Mudra, like other Hatha-yoga-Mudras,
is said to ward off death and disease. In Maha-vedha 3 the
Yogi assumes the Maha-bandha posture, and, concentrating
his mind, stops by methods already described the upward and
downward course of the Prana. Then, placing the palms of
his hands on the ground, he taps the ground with his buttocks
(Sphic),4 and the “ Moon,” “ Sun,” and “ Fire ” — that is,
Ida, Pingala, and Susumna — become united upon the entry
of the Prana into the latter Nadi. Then the body assumes a
death-like aspect, which disappears with the slow expira¬
tion which follows. According to another mode of rousing
Kundalini, the Yogi seated in Vajrasana takes firm hold of
his feet a little above the ankles, and slowly taps the Kanda
(v. post) with them. Bhastrika-Kumbhaka is done and the
abdomen is contracted.6

1 The Mantra Hamsah is the breath held in Kumbhaka.

8 G heranda-Samhita, III, 37-42. The Yoni-mudra “ which detaches
the Manas from the objective world,” is described in the Comm, to v. 36,
post.

3 Ibid., v. 25. el seq.

4 See as to this tapping Plate IX which shows the position of the
ground before or after it has been tapped.

5 G heranda-Samhita, Ch. Ill, v. 1 14 et seq.

PRACTICE (YOGA: LAYA-KRAMA) 209

The Khecari-Mudra,1 which, as well as the Yoni-Mudra,
as referred to in the text translated, is the lengthening of
the tongue until it reaches the space between the eyebrows.
It is then turned back in the throat, and closes the exit of the
breath previously inspired. The mind is fixed in the Ajiia 2
until with Siddhi this “ path of the upward Kundall ”
(U rdh a-kundalinl) conquers the whole universe, which is
realized in the Yogi’s body as not different from Atma.3 It
is said that sometimes the franum is cut but others can do
the Mudra without doing a physical injury which interferes
with the putting out and withdrawing the tongue without
manual help. In Sambhavi- Mudra the mind is kept free
from Vrtti or functioning in Siddhasana.

The term Mudra also includes 4 what are called Bandha
(bindings), certain physical methods of controlling Prana.
Three important one’s which are referred to in the texts here
translated are Uddiyana, Mula and Jalamdhara.4 (See
Plates XI, XII, XIV.) In the first, the lungs are emptied

1 So called, according to the Dhyana-bindu Up., because Citta- moves
in Kha (Akasa) and the tongue through this Mudra enters Kha.

2 Gheranda-Samhita, Ch. Ill, w. 25-27. Suspension of breath and
insensibility result, so that the Yog! may be buried in the ground without
air, food, or drink, as in the case of the Yogi spoken of in the accounts
of Dr, McGregor and Lieut. A. H. Boileau, cited in N. G. Paul’s
“Treatise on the Yoga Philosophy,” p. 46. In Gh. IV, v. 80, of the
Hatha-yoga-pradipika, it is said that concentration between the eyebrows
is the easiest and quickest way of attainment of Unman! Avastha. See
Sandilya Up., Gh. I; Dhyana-bindu Up.

3 Yoga-kun<Jali Up., Ch. II.

4 lb ., Gh. Ill, w. 55-76. There is also the Maha-Bandha. (See
Plate XIII) Gh. II, v. 45, says that Jalamdhara should be done at the
end of Puraka; and Uddiyana-Bandha at the end of Kumbhaka and
beginning of Rechaka. See also Yoga-kundali Up., Gh. I. Ib., Ch. Ill,
v. 57; Yoga-tattva Up., Dhyana-bindu Up. The Varaha Up., Gh. V,
says that as Prana is always flying up (Uddiyana), so this Bandha, by
which its flight is arrested, is called Uddiyana-Bandha. Yoga-kundali
Up., Gh. I, says, because Pranah uddiyate (goes up the Susumna) in this
Bandha, it is called Udcjiyana.

210 THE SIX CENTRES AND THE SERPENT POWER

by a strong expiration, and drawn against the upper part
of the thorax, carrying the diaphragm along with them, and
Prana is made to rise and enter the Susumna. Through
Mula-Bandha (see Plate XIV) the Prana and Apana unite 1
and go into the Susurhna. Then the inner “ sounds ” are
heard, that is, a vibration is felt, and Prana and Apana,
uniting with Nada of the cardiac Anahata-Cakra, go to the
heart, and are thereafter united with Bindu in the Ajna. In
Mula-Bandha the perinaeal region (Yoni) is pressed with the
foot, the rectal muscle contracted (by Asvim-Mudra), and the
Apana drawn up.2 The natural course of the Apana is
downwards, but by contraction at the Muladhara it is made
to go upwards through the Susumna when it meets Prana.
When the latter Vayu reaches the region of fire below the
navel,3 the fire becomes bright and strong, being fanned by
Apana, The heat in the body then becomes very powerful,
and Kundalini, feeling it, awakes from Her sleep “just as a
serpent struck by a stick hisses and straightens itself”. Then
it enters the Susumna. Jalamdhara-Bandha is done by deep
inspiration and then contraction of the thoracic region (where¬
in is situated the ViSuddha-Cakra), the chin being held
firmly pressed against the root of the neck at a distance of
about four fingers (Ahguli) from the heart. This is said to
bind tire sixteen Adharas,4 or vital centres, and the nectar
(Piyusa) which flows from the cavity above the palate,5

1 'Die Sandilya Up., Gh. I, defines Pranayama to be the union of
Prana a:id Apana. Nada and Bindu are thus united.

2 Se e Agama-kalpadruma, cited in notes to v. 50, post, comm.,
and DLyana-bindu Up. The Yoga-kundali Up., Ch. I, says that the
downward tendency of Apana is forced up by bending down.

3 Vahner mandalam trikonam nabher adhobhage (Hatha-yoga-
pradlpii:a, ib . v. 66).

4 See Commentary, post , v. 33.

6 The “ Moon ” is situate in the palatal region near Ajna. Here
is the Soma-Cakra under the Ajna, and from the Soma-Cafara comes a

PRACTICE (YOGA: LAYA-KRAMA)

211

and is also used to cause the breath to become Laya
in the Susumna. If the thoracic and perinaeal regions are
simultaneously contracted, and Prana is forced downward
and Apana upward, the Vayu enters the Susumna.1 This
union of the three Nadls, Ida, Pingala and Susumna, may
be also effected by the Maha-Bandha,2 which also aids the
fixation of the mind in the Ajfia. Pressure is done on the
perinaeal region between the anus and penis with the left
heel, the right foot being placed on the left thigh. Breath is
inspired and the chin placed firmly on the root of the neck
that is top of the breast-bone as in Jalamdhara (see position
in Plate XVI) or alternatively the tongue is pressed firmly
against the base of the front teeth; and while the mind is
centred on the Susumna the Vayu is contracted. After the
breath has been restrained as long as possible, it should be
expired slowly. The breath exercise should be done first on
the left and then on the right side. The effect of this Bandha
is to stop the upward course of the breath through all the
Nadis except the Susumna.

As the Dhyana-bindu Upanisad says, the Jiva oscillates
up and down under the influence of Prana and Apana and is
never at rest, just as a ball which is hit to the earth with the
palm of the hand uprises again, or like a bird which, tied to
its perch by a string, flies away and is drawn back again.

stream of nectar which, according to some, has its origin above. It
descends to the “ Sun ” near the navel, which swallows it. By the pro¬
cess of Viparita-karana these are made to change positions, and the
internal fire (Jatharagni) is increased. In the Viparita position the Yogi
stands on his head.

1 Hatha-yoga-pradipika, II, w. 46, 47; Yoga-tattva Up., Dhyana-
bindu Up. Yoga-kundali Up. (Ch. I) says that the contraction of the upper
part of the body is an impediment to the passage of the Vayu upwards.

a Dhyana-bindu Up., ib., Ill, v. 19, done in conjunction with Maha-
mudra and Maha-vedha, described post ; ib., v. 25, and Yoga-tattva
Upanisad.

212

THE SIX CENTRES AND THE SERPENT POWER

These movements, like all other dualities, are stayed by Yoga,
which unites the Pranas.

When the physical body has been purified and contrplled,
there follows Pratyahara to secure steadiness (Dhairya), as
already described. With this the Yogi passes from the physi¬
cal plane, and seeks to acquire the equipoise of, and control
over, die subtle body. It is an advanced stage in which
control is acquired over mind and body.

From the fifth or Pranayama arises lightness (Laghava)

— that is, the levitation or lightening of the body.

The air which is breathed through the mouth and nostrils
is material air (Sthula-Vayu). The breathing is a manifesta¬
tion of a vitalizing force called Prana-Vayu. By control over
the Sthula-Vayu, the PrSna-Vayu (Suksma-Vayu or subtle
air) is controlled; the process concerned with this is called
Pranayama.

Pranayama is frequently translated “breath control”.
Having regard to the processes employed, the term is not
altogether inappropriate if it is understood that “ breath ”
means not only the Sthula but the Suksma-Vayu. But the
word does not come from Prana (breath) and Yama (control),
but from Prana and Ayama, which latter term, according to
the AmarakoSa, means length, rising, extensity, expansion;1
in other words, it is the process whereby the ordinary and
comparatively slight manifestation of Prana is lengthened and
strengthened and developed. This takes place firstly in the
Prana as it courses in Ida and Pingala, and then by its trans¬
ference to the Susumna, when it is said to bloom (Sphurati) 8 -j
or to display itself in its fulness. When the body has been
purified by constant practice, Prana forces its way with ease
- I

1 Dairghyam ayama arohah parinaho vigalata (Amarakoia Die- j
tionary).

* Comm. Hatha-yoga-pradipika, III, v. 27. j

PRACTICE (YOGA: LAYA-KRAMA)

213

through Susumna in their middle.1 2 From being the small
path of daily experience, it becomes the “ Royal Road ” 8
which is the Susumna. Thus, Surya-bheda Kumbhaka is
practised until Prana is felt to pervade the whole of the body
from head to toe; Ujjayi until the breath fills the body from
throat to heart; and in Bhastra the breath is inhaled and
exhaled again and again rapidly, as the blacksmith works his
bellows. The breath is controlled only in the sense that it is
made the subject of certain initial processes. These processes,
however, do not control in the sense of confine, but expand.
The most appropiate term, therefore, for Pranayama is
“ breath control and development,” leading to the union of
Prana and Apana. Pranayama is first practised with a
view to control and develop the Prana. The latter is then
moved into Susumna by the stirring of Kundalini, who blocks
the entry (Brahma-dvara) thereto. With the disappearance
of Prana therefrom, Ida and Pingala “ die,” 3 and the Prana
in Susumna by means of the Sakti-KundalinI pierces the six
Gakras which block the passage in the BrahmanadI, and
eventually becomes Laya in the Great Breath which is the
final end and aim of this process.

Pranayama4 * * * should be practised according to the in¬
structions laid down by the Guru, the Sadhaka living on a
nutritious but moderate diet, with his senses under control.
As already stated, mind and breath react upon one another,

1 Sandilya Up., Ch. I.

2 Panasya Sunyapadavi tatha rajapathayate (ib., w. 2, 3).

* That is, they are relaxed and devitalized, as every part of the body
is from which the Prana-Sakti is withdrawn.

4 The Sandilya Up., Gh. I says: “As lions, elephants, and tigers

are gradually tamed, so also the breath when rightly managed comes

under control; else it kills the practitioner.” It should not, therefore,

be attempted without instruction. Many have injured themselves and

some have died through mistakes made in the processes, which must
be adapted to the needs of each person. Hence the necessity for an
experienced Guru.

214 THE SIX CENTRES AND THE SERPENT POWER

and when the latter is regulated so is the mind, and there¬
fore rhythmic breathing is sought. This Pranayama is
said to be successful only when the Nadis are purified, for
unless ihis is so the Prana does not enter the Susumna.1
The Yogi, assuming the Padmasana posture, inhales (Puraka)
and exhales (Recaka) alternately through the left (Ida) and
right (Pingala) nostrils, retaining the breath meanwhile
(Kumbhaka) for gradually increasing periods. The Devatas
of these elements of Pranayama are Brahma, Rudra, and
Visnu.2 The Prana enters Susumna, and if retained suffi¬
ciently long goes, after the piercing of the Cakras, to the
Brahma-randhra. The Yoga manuals speak of various forms
of Pranayama according as commencement is made with
Recaka or Puraka, and according as the breath is suddenly
stopped without Puraka and Recaka. There are also
various forms of Kumbhaka, such as Sahita-Kumbhaka,
which resembles the first two above mentioned, and which
should be practised until the Prana enters the Susumna;
and Kevala, in which the breath is restrained without
Puraka and Recaka.8 Then there are others which cure
excess of Vata, Pitta, and Kapha,4 and the diseases arising
therefrom; and Bhastra, which is an important Kumbhaka,
as it operates in the case of all three Dosas,4 and aids the

1 Hatha-yoga-pradipika, Ch. II, w. 1-6.

8 Dhyana-bindu Up., and see Amrtanada Up., Varaha Up., Ch. V.
Mandala-brahmana Up.

3 The Sandilya Up., Ch. I, says that by Kevala, the knowledge of
Kunglali arises, and man becomes Ordhva-retas — that 13, his seminal
energy gees upward instead of developing into the gross seed which is
thrown by Apana downwards. Bindu (seminal energy) must be con¬
quered, or the Yoga fails. As to the Bhedas associated with Sahita, see
Ch. I, Yoga-kun<JalI-Upani$ad.

* See Introduction to Prapaiicasara-Tantra, Tantrik Texts, Vol. Ill,
p. 11, et sej.

PRACTICE (YOGA: LAYA-KRAMA) 215

Prana to break through the three Granthis, which are firmly
placed in the Susumna. 1

It will be observed that all the methods previously and
subsequently described practically subserve one object, of
making the Prana enter Susumna, and then become Laya
in the Sahasrara after Prana-Devata-Kundalini has pierced
the intervening Cakras; for when Prana flows through the
Susumna the mind becomes steady. When Git is absorbed
in Susumna, Prana is motionless. 2 This object colours also
the methods Pratyahara, Dharana, Dhyana, and Samadhi;
for whereas in the Raja-yoga aspect they are various mental
processes and states, from the Hatha-yoga point of view,
which is concerned with “breathing,” they are progres¬
sions in Pranayama. Therefore it is that some works des¬
cribe them differently to harmonize them with the Hatha
theory and practice, and explain them as degrees of Kum-
bhaka varying according to the length of its duration. 3 Thus
if the Prana is retained for a particular time it is called
Pratyahara, if for a longer time it is called Dharana, and
so on until Samadhi is attained, which is equivalent to its
retention for the longest period. 4

All beings say the Ajapa-Gayatri, 5 which is the expul¬
sion of the breath by Ham-kara, and its inspiration by
Sah-kara, 21,600 times a day. Ordinarily the breath goes
forth a distance of 12 fingers’ breadth, but in singing, eating,
walking, sleeping, coition, the distances are 16, 20, 24, 30,
and 36 breadths, respectively. In violent exercise these dis¬
tances are exceeded, the greatest distance being 96 breadths.

1 Hatha-yoga-pradlpika, II, 44-75.

8 Yoga-kundall Up., Gh. I.

3 See Yoga- Sutra, ed. Manilal Nabhubhai Dvivedi, Ap. VI.

4 See comm, to Hatha-yoga-pradlpika, Gh. II, v. 12.

5 This is the Mantra-Hamsah manifested by Prana. See Dhyana-
bindu Up. Hamsah is Jivatma, and Paramahamsa is Paramatma. See
Hamsa-U panisad .

216 THE SIX CENTRES AND THE SERPENT POWER

Where :he breathing is under the normal distance, life is
prolonged. Where it is above that, it is shortened. Puraka
is inspiration, and Recaka expiration. Kumbhaka is the
retention of breath between these two movements. Kum¬
bhaka in, according to the Gherancla-Saihhita, of eight kinds:
Sahita, Surya-bheda, Ujjayi, Sltall, Bhastrika, Bhramari,
Murccha, and Kevali. Pranayama similarly varies. Prana-
yama awakens Sakti, frees from disease, produces detachment
from the world and bliss. It is of varying values, viz-, best
(Uttama), middling (Madhyama), and inferior (Adhama).
The value is measured by the length of the Puraka, Kum¬
bhaka, and Recaka. In Adhama Pranayama it is 4, 16,
and 8 respectively = 28. In Madhyama it is double of that,
viz-, 8, 32, 16 = 56. In Uttama it is double of the last, viz-,
16, 64, 32 respectively = 112. The number given is that
of the recitations of the Pranava-Mantra. The Sadhaka
passes through three different stages in his Sadhana which
are similarly named. In Adhama perspiration is produced,
in Madhyama tremor, and Uttama done for a 100 times
is said to result in levitation.

It is necessary that the Nad! should be cleansed, for
air does not enter those which are impure. Months or
years may be spent in the preliminary process of cleansing
the Na^lis. The cleansing of the Nad! (Nadl-Suddhi) is
either Samanu or Nirmanu — that is, with or without the
use of Bija-Mantra. According to the first form, the Yogi
in Padmasana does Guru-nyasa according to the directions
of the G-uru. Meditating on “Yarn,” he does Japa through
Ida of the Bija 16 times, Kumbhaka with Japa of Bija 64
times, and then exhalation through the solar Nadi and
Japa of Bija 32 times. Fire is raised from Manipura and
united with Prthivi. Then follows inhalation by the solar
Nadi with the Vahni-Bija 16 times, Kumbhaka with 64
Japa of the Bija, followed by exhalation through the lunar

PRACTICE (YOGA: LAYA-KRAMA)

217

Nad! and Japa of the Bija 32 times. He then meditates on
the lunar brilliance, gazing at the tip of the nose, and inhales
by Ida with Japa of the Bija “Tham” 16 times. Kum-
bhaka is done with the Bija “Vam” 64 times. He then thinks
of himself as flooded by nectar, and considers that the Nadis
have been washed. He exhales by Pihgala with 32 Japa of
the Bija “ Lam,” and considers himself thereby strengthened.
He then takes his seat on a mat of KuSa grass, a deerskin,
etc., and, facing east or north, does Pranayama. For its
exercise there must be, in addition to Nadi-Suddhi (purifica¬
tion of “nerves”), consideration of proper place, time, and
food. Thus, the place should not be so distant as to induce
anxiety, nor in an unprotected place, such as a forest, nor in a
city or crowded locality, which induces distraction. The food
should be pure and of a vegetarian character. It should not
be too hot or too cold, pungent, sour, salt or bitter. Fasting,
the taking of one meal a day and the like are prohibited. On
the contrary, the Yogi should not remain without food for
more than one Yama (three hours). The food taken should
be light and strengthening. Long walks and other violent
exercise should be avoided as also — certainly in the case of
beginners — sexual intercourse. The stomach should only be
half filled. Yoga should be commenced, it is said, in spring
or autumn. As stated, the forms of Pranayama vary. Thus,
Sahita, which is either with (Sagarbha) or without (Nirgarbha)
Bija, is, according to the former form, as follows: The
Sadhaka meditates on Vidhi (Brahma), who is full of Rajo-
guna, red in colour, and the image of A-kara. He inhales
by Ida, in six measures (Matra). Before Kumbhaka he does
the Uddiyana-Bandha-Mudra. Meditating on Hari (Visnu)
as Sattvamaya and the black Bija U-kara, he does Kumbhaka
with 64 Japa of the Bija; then, meditating on Siva as
Tamomaya and his white Bija Ma-kara, he exhales through
Pihgala with 32 Japa of the Bija; then, inhaling by Pihgala

218 THE SIX CENTRES AND THE SERPENT POWER

he does Kumbhaka, and exhales by Ida with the same Bija.
The process is repeated in the normal and reversed order.

Dhyana, or meditation, is, according to the Gheranda-
Sarfihita, of three kinds: (1) Sthula, or gross; (2) Jyotih;
(3) Suksma, or subtle.1 In the first form the Devata is
brought before the mind. One form of Dhyana for this
purpose is as follows: Let the Sadhaka think of the great
Ocean of nectar in his heart. In the middle of that Ocean
is the Island of Gems, the shores of which are made of
powdered gems. The island is clothed with a Kadamba forest
in yellow blossom. This forest is surrounded by Malati,
Campaka, Parijata, and other fragrant trees. In the midst
of the Kadamba forest there rises the beautiful Kalpa tree
laden with fresh blossom and fruit. Amidst its leaves the
black bees hum and the Koel birds make love. Its four
branches are the four Vedas. Under the tree there is a great
Mandapa of precious stones, and within it a beautiful couch,
on which let him picture to himself his Ista-devata. The
Guru will direct him as to the form, raiment, Vahana, and
the title of the Devata.

Jyotix-dhyana is the infusion of fire and life (Tejas) into
the form so imagined. In the Muladhara lies the snake-like
Kundalim. There the Jivatma, as it were the tapering flame
of a candle, dwells. The Sadhaka then meditates upon the
Tejomaya (Light) Brahman, or, alternatively, between the
eyebrows on the Pranavatmaka flame (the light which is Om)
emitting its lustre.

1 Gheianda-Samhita, Sixth U pack 3a. It is said by Bhaskararaya, in
the Lalita (v. 53), that there are three forms of the Devi which equally
partake of both the Prakasa and Vimar$a aspects — viz-, the physical
(Sthula), the subde (Suksma), and the supreme (Para). The physical
form has liands, feet, etc., the subtle consists of Mantra, and the supreme
is the Vasana, or, in the technical sense of the Mantra Sastra, own form.
The Kulamava-Tantra divides Dhyana into Sthula and Suksma (IX, 3)
beyond which, it says, is Samadhi.

PRACTICE (YOGA: LAYA-KRAMA) 219

Suksma-dhyana is meditation on Kundalini with Sam-
bhavi-Mudra after She has been roused. By this Yoga (vide
post) the Atma is revealed (Atma-saksatkara).

Lastly, through Samadhi the quality of Nirliptatva, or
detachment, and thereafter Mukti (Liberation) is attained.

This Samadhi-Yoga is, according to the Gheranda-
Samhita, of six kinds:1 (1) Dhyana-yoga-samadhi, attained
by Sambhavi-Mudra,8 in which, after meditation on the
Bindu-Brahman and realization of the Atma (Atma-prat-
yaksa), the latter is resolved into the Mahakaia or the
Great Ether. (2) Nada-Yoga, attained by Khecari-Mudra,3
in which the tongue is lengthened until it reaches the space
between the eyebrows, and is then introduced in a reversed
position into the mouth. This may be done with or with¬
out cutting of the franum. (3) Rasananda-Yoga, attained
by Kumbhaka,4 in which the Sadhaka in a silent place closes
both ears and does Puraka and Kumbhaka until he hears
Nada in sounds varying in strength from that of the cricket’s
chirp to that of the large kettledrum. By daily practice
the Anahata sound is heard, and the Light (Jyotih) with
the Manas therein is seen, which is ultimately dissolved in
the supreme Visnu. (4) Laya-siddhi-Yoga accomplished by
the celebrated Yoni-Mudra already described.6 The Sadhaka,
thinking of himself as Sakti and Paramatma as Purusa,
feels himself in union (Sangama) with Siva, and enjoys
with Him the bliss which is Srngara-rasa,6 and becomes

1 Seventh Upadesa.

* Ibid., Third Upadega, v. 65 el seq.

8 Ibid., v. 25 et seq.

4 Ibid., Fifth Upadega, v. 77 et seq.

8 In the Lalita (v. 193) the Devi is addressed as Layakari — the cause
of Laya or absorption.

8 Srhgara is the love sentiment or sexual passion and sexual union.
Here Srrigara-rasa is the cosmic root of that. The first of the eight
or nine Rasas (sentiments) — viz., Srngara, Vira (heroism), Karuna (com¬
passion), Adbhuta (wondering), Hasya (humour), Bhayanaka (fear),

220 THE SIX CENTRES AND THE SERPENT POWER

Bliss itself, or the Brahman. (5) Bhakti-Yoga, in which
meditation is made on the Ista-devata with devotion (Bhakti)
until, with tears flowing from the excess of bliss, the ecstatic
condition is attained.1 (6) Raja- Yoga, accomplished by aid
of the Manomurccha Kumbhaka. Here the Manas, detached
from all worldly objects, is fixed between the eyebrows in
the Ajna-Cakra, and Kumbhaka is done. By the union of
the Man as with the Atma, in which the Jnani sees all things,
Raja-yoga-samadhi is attained.

The Hatha-yoga-pradipika says that on perfection being
attained in Hatha the body becomes lean and healthy, the
eyes are bright, the semen is concentrated, the Nadis are
purified, the internal fire is increased, and the Nada sounds
above-mentioned are heard.2 These sounds (Nada) issue
from Anahata-Cakra in the cardiac region, for it is here
that the Sabda-Brahman manifested by Vayu and in associa¬
tion with Buddhi, and of the nature of manifested Nada
endowed with a special motion (ViSesa-Spanda), exists as
Madhyarna speech. Though sound (Sabda) is not distinct
and heard by the gross senses until it issues in the form
of Vaikhar! speech, the Yogi is said to hear this subtle
Nada when, through the various Bandhas and Mudras
described, Prana and Apana have muted in the Susumna.
This combined Prana and Nada proceed upwards and unite
with Binclu.

There is a particular method by which Lay a (absorp¬
tion) is said to be attained by hearing the various bodily
sounds.3 The Yogi in Muktasana and with Sambhavi-Mudra

Bibhatsa (disgust), Raudra (wrath), to which Mammata-bhatta, author
of the Kavyaprakasa, adds Santi (peace). What the Yogi enjoys is
that supers ensual bliss which manifests on the earthly plane as material
Srngara.

1 Ibid., Fifth Upadesa, v. 82.

4 Ch. II, v. 78.

3 As the Nadabindu Up. says, the sound controls the mind which
roves in the pleasure-garden of the senses.

PRACTICE (YOGA: LAYA-KRAMA) 221

concentrates on the sounds heard in the right ear; then
after closing the sense apertures by Sanmukhi-Mudra and after
Pranayama a sound is heard in the Susumna. In this Yoga
there are four stages. When the Brahma-granthi has been
pierced, the sweet tinkling sound of ornaments is heard in
the ethereal void (Sunya) of the heart; in the second stage
the Prana united with Nada pierces the Visnu-granthi. In
this, the further void (Ati-6unya) of the thoracic region, sounds
are heard like those of a kettle-drum. In the third stage a
drum-like sound (Mardala) is heard in the Ajna or Maha-
Sunya, the seat of all powers (Siddhis). Then the Prana,
having forced the Rudra-granthi or Ajna, goes to the abode
of ISvara. On the insetting of the fourth stage, when the
Prana goes to Brahma-randhra, the fourth or Nispatti state
occurs. During the initial stages the sounds are loud, and
gradually become very subtle. The mind is kept off all
external objects, and is centred first on the loud and then
on the subtle sounds. The mind thus becomes one with
Nada, on which it is fixed. Nada is thus like a snare for
catching a deer, for like a hunter it kills the mind. It first
attracts it and then slays it. The mind absorbed in Nada
is freed from Vrttis.1 The Antahkarana, like a deer, is
attracted to the sound of the bells, and, remaining immov¬
able, the Yogi like a skilful archer kills it by directing his breath
to the Brahma-randhra through the Susumna, which becomes
one with that at which it is aimed. Git exists within these
sounds, which are its Saktis, and by union with Nada the self-
effulgent Caitanya (Consciousness) is said to be attained. As
long as sound is heard the Atma is with Sakti. The Laya

1 As the Amrtanada-Upanisad says (v. 24), the Aksara (imperishable)
is that which is Aghosa (without sound), which is neither vowel nor con¬
sonant and is not uttered.

222 ITHE SIX CENTRES AND THE SERPENT POWER

state is soundless.1 2 There are also other methods8 by which
Laya is achieved, such as Mantra-Yoga, on the recitation of
Mantras according to a particular method.

Laya-Yoga is the third and higher form of Hatha-Yoga,
which, in connection with other auxiliary Hatha processes, is
the subject-matter of the works here translated. Both Saccida-
nanda or Siva and Saccidananda or Sakti are present in the
body, and Laya-Yoga consists in the control of Citta-vrtti by
merging the Prakrti-Sakti in the Purusa-Sakti according to the
laws which govern the Pinda (individual — Vyasti) and
Brahmanda (cosmic — Samasti) bodies and thereby gaining
Liberation (Moksa).

As in the case of the preceding systems, Laya-Yoga has
special features of its own.3 Speaking in a general way, ordi¬
nary Hatha-Yoga is specially, though not exclusively, con¬
cerned with the physical body, its power and functions, and
affects the subtle body through the gross body; Mantra- Yoga
is specially, though not exclusively, concerned with the forces
and powers at work outside, though affecting the body.
Laya-Yoga deals with the supersensible Pithas (seats or
centres) and the supersensible forces and functions of the inner
world of the body. These Pithas, or seats of the Devatas,
are the Oakras already described, ranging from the Sahasrara,
the abode of the unattached (Nirlipta) Saccidanandamaya
Paramatma, to the Muladhara, the seat of Prakrti-Sakti,
called K.ula-kundalini in the Yoga-Sastras. The object of
this Yoga is therefore to take and merge this Sakti in Purusa
when Samadhi is attained. In Hatha-Yoga the contemplation
of “Light” is in particular prescribed, though, as already

1 Hatha-yoga-pradipika, Ch. IV, w. 65-102.

2 Amr:anada-Upanisad, Ch. IV, v. 66, says that Siva has given out a
quarter of a crore (2,500,000) of ways for the attainment of Laya, though
Nada is the best of them all.

3 See Dharma-Pracara Series, 9.

PRACTICE (YOGA: LAYA-KRAMA) 223

stated, its Dhyana is threefold. In Mantra-Yoga the material
forms in which Spirit clothes Itself are contemplated. After
Prakrti-Sakti in the form of Kula-kundalini has, according
to this method of Laya-Yoga, been roused by constant practice,
its reflection is manifested as a Light between the eyebrows,
which when it is fixed by practice and contemplation becomes
the subject of Bindu-dhyana. Kundall is aroused by various
Hatha and other processes hereafter described. Methods are
followed which are common to all the systems, such as Yama,
Niyama, Asana, though only a limited number of these and
of the Mudras of Hatha-Yoga are used. These belong to the
physical processes (Sthula-Kriya), and are followed by Prana¬
yama,1 Pratyahara, Dharana, Dhyana (on Bindu), which are
super-physical exercises (Suksma-Kriya). In addition to these
are certain features peculiar to this Yoga. There are, besides
those already noted, Svarodaya, or the science relating to the
Nadls; Panca-tattva-Cakra, Suksma-prana, and the like inner
forces of nature; and the Laya-Kriya, leading through Nada
and Bindu to the Samadhi, which is called Maha-laya.

The hearing of the Nada sounds is included under
Pratyahara, and under Dharana the rousing of Kundall. As
Japa, or recitation of Mantra, is the chief element in Mantra-
yoga, and Pranayama in the ordinary Hatha-Yoga, so Dharana
is, with the last as a preliminary, the most important part of
Laya-yoga. It is to be observed, however, that Pranayama
is only a preliminary method to secure mastery of the breath.
It is the lower door at which the already perfect in this matter
need not enter. Some processes described are for practice
(Sadhana) only. An expert (Siddha) can, it is said, raise and
lower Kundall-Sakti within an hour.

1 Of the several forms of Pranayama given in Hatha-Yoga, it is said
that only two are employed in Lay a- Yoga.

224 THE SIX CENTRES AND THE SERPENT POWER

It is said that as Ananta, the Lord of Serpents, supports
the whole universe, so is Kundalini, “ by whom the body is
supported,” 1 the support of all Yoga practice,2 and that “ as
one forces open a door with a key,” so the Yogi should force
open the door of liberation (Moksa), by the aid of Kundalini3
(the coiled one), who is known by various names, such as the
Sakti, Isvari (Sovereign Lady), Kutilangl (the crooked one),
Bhujangl (serpent), Arundhati (unstayable helper to good
action).3 This Sakti is the Supreme Sakti (Para-Sakti) in the
human body, embodying all powers and assuming all forms.
Thus the sexual force is one of such powers and is utilized.
Instead, however, of descending into gross seminal fluid, it is
conserved as a form of subtle energy, and rises to Siva along
with Prana. It is thus made a source of spiritual life instead
of one of the causes of physical death. With the extinction of
sexual desire, mind is released of its most powerful bond.4

She the “ Serpent Power ” sleeps coiled up in the Mula-
dhara, dosing with Her mouth the entry to the Susumna
called the “door of Brahman ” (Brahmadvara). She sleeps
above what is called the Kanda or Kanda-yoni, which is four
fingers in length and breadth, and is covered by a “soft

1 Varaba-Upanisad, Ch. V.

* Hatha-yoga-pradipika, Ch. Ill, v. 1 : Sarvesam yoga-tantranam
tathadhara hi Kundall.

* Hatha-yoga-pradipika, Ch. Ill, v. 105:

Udghatayet kapata tu yatha kuncikaya hathat.

Kundalinya tatha yogi moksadvaram vibhedayet.

The same verse occurs in Ch. Ill, v. 5, of the Gheranda-Samhita.

The Yoga-kundali Up., Ch. I, calls Sarasvati Arundhati, saying that
it is by arousing Her that Kundall is aroused. When Kundali wishes to
go up nothing can stop Her. Therefore She is called Arundhati, which
is also the name of a Nadi.

4 Yoga-Kundali Upanisad Ch. I.

PRACTICE (YOGA: LAYA-KRAMA) 225

white cloth ” that is, membrane like the egg of a bird. It
is generally described as being two fingers (Anguli) above
the anus (Guda) and two fingers below the penis (Medhra).1
From this Kanda spring the 72,000 Nadis which here both
unite and separate. Kula-kundalini is the Sabda-Brahman,
and all Mantras are Her manifestations (Svarupa-vibhuti).
For this reason one of the names of this, the Mantra-devata,
whose substance is “ letters ” is Matrka — that is, the Genetrix
of all the universes. She is Matrka, for She is the Mother
of all and not the child of any. She is the World-conscious¬
ness (Jagaccaitanya), the Virat consciousness of the world as
a whole.2 Just as in space sound is produced by movements
of air, so also in the ether within that Jiva’s body currents
flow, owing to the movements of the vital air (Prana-vayu),
and its inward and outward passage as inhalation and exhala¬
tion. Verse 12 describes Kundalini as the revered supreme
Paramesvari (Sovereign Lady), the Omnipotent Kala 3 in the
form of Nada-Sakti. She, the subtlest of the subtle, holds
within Herself the mystery of creation,4 5 and the stream of
Ambrosia which flows from the attributeless Brahman. By
Her radiance the universe is illumined, and by it eternal
consciousness is awakened 6 — that is She both binds as Creatrix

1 As given by Yajnavalkya, cited in Commentary to v. 113, Ch. Ill,
of Hatha-yoga-pradipika, which also refers to the Goraksa-Sataka. The
verse itself appears to fix its position as between the penis and navel
(Nabhi), twelve fingers (Vitasti) above the Mula-sthana. Kanda is also
applied to the seat of Prana, the heart (see Satcakra-nirupana, v. 8.)

2 See “ Principles of Tantra,” Chs. XI, XII, et seq. It is because
She is Mantra-devata that She is roused by Mantra.

8 See “ Garland of Letters ” as to the Kalas.

4 She is creation itself (Srsti-rupa), w. 10, 1 1 , post; in Her are crea¬
tion, maintenance, and dissolution, Srsti-sthiti-layatmiJka, ib.

5 For She is £lso beyond the universe (ViSvatlta) and is Consciousness
itself (Jnanarupa), ib. As such She is thought of as going upward, as in

descending She creates and binds.

226 THE SIX CENTRES AND THE SERPENT POWER

(Avidya-Sakti) and is the means as Vidya-Sakti whereby
Liberation may be attained. For this reason it is said in the
Hatha-yoga-pradipika that She gives liberation to Yogis and
bondage to the ignorant. For he who knows Her knows
Yoga, and those who are ignorant of Yoga are kept in the
bondage of this worldly life. As vv. 10 and 11 of the
Satcakra-nirupana say: “She, the World-charmer is lustrous
as lightning; her sweet murmur is like the indistinct hum of
swarms of love-mad bees.1 She is the source of all Speech.
It is She who maintains all the beings of the world by means
of inspiration and expiration,2 and shines in the hollow of the
Mula lotus like a chain of brilliant lights.” Mantras are in all
cases m;inifestations (Vibhuti) of Kula-kundalini Herself, for
She is all letters and Dhvani 3 and the Paramatma Itself.
Hence Mantras are used in the rousing of Kundalinl. The
substance of Mantras is the Eternal Sabda or Consciousness,
though their appearance and expression is in words. Words
in themselves seem lifeless (Jada), but the Mantra power
which they embody is Siddha — that is, the truth and capable
of teachi ng it, because it is a manifestation of Caitanya, which
is Satya Itself. So Veda, which is the formless (Amurti)
Brahman in Veda-form (Vedamurti), is the self-illumined
Principle of Experience4 (Cit) itself, and is displayed in
words (Siddha-sabda) which are without human authorship

1 Visvanatha the Commentator says that She makes this sound when
awakened According to the Commentator Sarilkara, this indicates the
Vaikluirl state of Kundalini.

2 Thus, Praiia and Apana are declared to be the maintained of
animate being (v. 3, post).

3 See “ Principles of Tantra,” Ch. XI, and XII.

4 Veda is one with Caitanya. As Sarhkara says (comm. Trisati,
v. 19), dealing with the Pancada$i-Mantra : Sarve veda yatra ekam
bhavanti, etc. Srutya vedasya atmabhedena svaprakasataya.

PRACTICE (YOGA: LAYA-KRAMA)

227

(Apauruseya),1 incessantly revealing knowledge 2 of the nature
of Brahman, or Pure Being, and of Dharma,3 or those princi¬
ples and laws, physical and psychical and spiritual, by which
the universe is sustained (Dharyate). And so the Divine
Mother is said to be Brahman-knowledge (Brahma-vidya) in
the form of that immediate experience 4 which is the fruit of
the realization of the great Vedantic sayings (Maha-vakya).5
As, notwithstanding the existence of feeling-consciousness in
all things, it does not manifest without particular processes, so,
although the substance of Mantras is feeling-consciousness that
feeling-consciousness is not perceptible without the union of
the Sadhaka’s Sakti (derived from Sadhana) with Mantra-
Sakti. Hence it has been said in the Sarada-Tilaka: “ Al¬
though Kula-kundalini whose substance is Mantras, shines
brilliant as lightning in the Muladhara of every Jiva, yet it is
only in the lotuses of the hearts of Yogis that She reveals
Herself and dances in Her own joy. (In other cases, though
existing in subtle form), She does not reveal Herself. Her
substance is all Vedas, all Mantras, and all Tattvas. She is
the Mother of the three forms of energy, ‘ Sun,’ ‘ Moon,’ and
‘ Fire,’ and Sabda-Brahman Itself.” Kundalini is therefore
the mightiest manifestation of creative power in the human

1 And because it is without such authorship and is “ heard ” only, it
is called Sruti (“ what is heard ”) : Sruyate eva na tu kena cit kriyate
(Vacaspati-MiSra in Samkhya-Tattva Kaumudi); and see the Yamala
cited in Pranatosim, 19: “Veda is Brahman; it came out as His
breathing.”

2 The term Veda is derived from the root vid, to know.

3 Veda, according to Vedanta, is that word without human author¬
ship which tells of Brahman and Dharma : Dharma-brahma-pratipadakam
apauruseyam vakyam.

4 Saksatkara — that is, Nirvana Experience (Aparoksa-jiiana) as opposed
to indirect (paroksa) or merely intellectual knowledge.

5 Vedanta-mahavakyajanya-saksatkararupa-brahmavidya (Samkara’s
Comm, on TriSati, v. 8). The Vedanta here means Upanisad, and not
any particular philosophy so called.

228 THE SIX CENTRES AND THE SERPENT POWER

body. Kundali is the Sabda-Brahman — that is, Atma as
manifested Sakti — in bodies, and in every power, person, and
thing. The Six Centres and all evolved therefrom are Her
manifestation. Siva “ dwells ” in the Sahasrara. The latter
is the upper Sri-Cakra, as the six centres are the lower. Yet
Sakti and Siva are one. Therefore the body of Kundalini-
Sakti consists of eight parts (Angas) — namely, the six centres
of psycluc and physical force, Sakti and SadaSiva Her Lord.1
In the Sahasrara Kundali is merged in the Supreme Atma-
Sakti. Kundalini is the great Prana-devata or Lord of Life
which is Nadatma, and if Prana is to be drawn up through
the “ middle path,” the Susumna, towards the Brahma-
randhra, it must of necessity pierce the lotuses or Cakras which
bar the way therein. Kundalini being Prana-Sakti, if She is
moved Prana is moved.

The Asanas, Kumbhakas, Bandhas, and Mudras, are
used to rouse Kundalini, so that the Prana withdrawn from
Ida and Pingala may by the power of its Sakti, after entry
into the Susumna or void (Sunya), go upwards towards the
Brahma-randhra.2 The Yogi is then said to be free of the
active Karma, and attain the natural state.3 The object,
then, is to devitalize the rest of the body by getting the
Prana from Ida and Pingala into Susumna, which is for
this reason regarded as the most important of all the Nadis
and “ the delight of the Yogi,” and then to make it ascend
through the lotuses which “ bloom ” on its approach. The
body on each side of the spinal column is devitalized, and
the whole current of Prana thrown into that column. The

1 See Laksmldhara’s Comm, on v. 9, “ Saundaryalahari,” p. 28.
Dindima cm v. 35, ib.9 p. 67, says that the eight forms are the six (“ Mind ”
to “ Earth ”), the Sun and Moon.

2 Hatha-yoga-pradlpika, Ch. IV, v. 10.

3 Ib.y v. 11; upon what follows refer also to Ch. IV, ib. passim .

PRACTICE (YOGA: LAYA-KRAMA) 229

Manonmam state is said to arise with the dissolution (Laya)
of Prana, for on this ensues Laya of Manas. By daily
practising restraint of Prana in Susumna the natural effort
of the Prana along its ordinary channels is weakened and the
mind is steadied. For when there is movement (Pari-spanda)
of Prana there is movement of mind; that is, it feeds upon
the objects (Visaya) of the objective world.

But when Prana is in Susumna “ there is neither day
nor night,” for “ Susumna devours time ’’-1 When there is
movement of Prana (Prana-spanda), there is no cessation
of Vrtti (mind functioning). And, as the Yoga-vaSistha says,
so long as Prana does not cease to exist there is neither
Tattva-jnana nor destruction of Vasana, the subtle cause of
the will towards life which is the cause of rebirth. For
Tattva-jnana, or supreme knowledge, is the destruction of
both Citta and Vasana.2 Restraint of breath also renders the
semen firm. For the semen fluctuates as long as Prana does
so. And when the semen is not steady the mind is not steady.3
The mind thus trained detaches itself from the world. These
various results are said to be achieved by rousing Kundalini,
and by the subsequent process for which She is the “ key ”.
“ As one forces open a door with a key, so the Yogi should
force open the door of Liberation by Kundalini.” 4 For it is
She who sleeps in the Muladhara, closing with Her mouth the
channel (Susumna) by which ascent may be made to the
Brahmarandhra. This must be opened when the Prana
naturally enters into it. “ She, the * young widow,’ is to be
despoiled forcibly.” It is prescribed that there shall be daily

1 Hatha-yoga-pradlpika, Ch. IV, w. 16 and 17, Commentary thereto.

2 lb., w. 19-21, and Commentary (Tattva-jnanam mano-na£o vasana-
lcsaya eva ca).

8 See ante, and Varaha Up., Ch. V.

4 74., Ch. Ill, v. 106. See Bhuta-Suddhi-Tantra cited under
■v. 50, post.

230 TOE SIX CENTRES AND THE SERPENT POWER

practice, with a view to acquiring power to manipulate
this Sakti.1

It generally takes years from the commencement of the
practice to lead the Sakti to the Sahasrara, though in excep¬
tional cases it may be done in a short time.2 At first She
can only be led to a certain point, and then gradually higher.
He who has led Her to a particular centre can reach the same
centre more easily at the next attempt. But to go higher
requires further effort. At each centre a particular kind of
bliss (Ananda) is experienced, and particular powers, such as
the conquest of the elementary forms of sensible matter (Bhuta)
are, it is said, gained, until at the Ajna centre the whole
universe is experienced. In the earlier stages, moreover, there
is a natural tendency of the Sakti to return. In the continued
practice facility and greater control are gained. Where the
Nadls 3,re pure it is easy to lead Her down even from the
Sahasrara. In the perfection of practice the Yogi can stay
as long ;is he will in the Sahasrara, where the bliss is the same
as that experienced in Liberation (subject in this case to
return), or he may transfer himself into another body, a
practice known to both the Indian and Tibetan Tantras, in
the latter of which it is called Phowa.

The principle of all the methods to attain Samadhi is
to get the Prana out of Ida and Pingala. When this is
achieved these Nadls become “ dead,” because vitality has
gone out of them. The Prana then enters the Susumna
and, afner piercing by the aid of Kundalini the six Cakras
in the Susumna, becomes Laya or absorbed in the Sahas¬
rara. The means to this end, when operating from the
Muladhara, seem to vary in detail, but embody a common
principle — namely, the forcing of Prana downward and

1 Haiiha-yoga-pradlpika, Ch. Ill, v. 112 et seq.

* As xelated by a Yogi from Gimar speaking of his own case.

PRACTICE (YOGA: LAYA-KRAMA)

231

Apana upwards1 (that is, the reverse of their natural direc¬
tions) by the Jalamdhara and Mula-Bandha, or otherwise,
when by their union the internal fire is increased. The
position seems to be thus similar to a hollow tube in which
a piston is working at both ends without escape of the
central air, which thus becomes heated. Then the Serpent
Force, Kundalini, aroused by the heat thus generated, is
aroused from Her potential state called “ sleep,” in which
She lies curled up; She then hisses and straightens Herself,
and enters the Brahma-dvara, or enters into the Susumna,
when by further repeated efforts the Cakras in the Susumna
are pierced. This is a gradual process which is accompanied
by special difficulties at the three knots (Granthis) where
Maya-Sakti is powerful, particularly the abdominal knot, the
piercing of which may, it is admitted, involve considerable
pain, physical disorder, and even disease. As already ex¬
plained, these “ knots ” are the points at which converge
the Cakras of each of the three groups. Some of the above-
mentioned processes are described in the present work, to
which we now proceed, and which on this matter may be
summarized as follows:

The preliminary verse (and in the reference to the verses
I include the Commentary) says that only those who are
acquainted with the Six Lotuses can deal with them; and
the first verse says that Yoga by means of the method
here described cannot be achieved without knowledge of
the Cakras and Nadis. The first verse says that Brah¬
man will be realized. The next question is, How is this
effected? The Commentator in the preliminary verse says
that the very merciful Purnananda-SvamI, being wishful to
rescue the world sunk in the mire of misery, has undertaken
the task firstly of instructing it as regards the union of the

1 See Varaha-Upanisad, Gh. III.

232 THE SIX CENTRES AND THE SERPENT POWER

Sakti-Kundalinl with the vital centres, or Cakras, and secondly
of imparting that knowledge of Brahman (Tattva-jnana)
which leads to Liberation. The former — that is, knowledge
concerning the Cakras, and so forth — is the “ first shoot ”
of the Yoga plant. Brahman, as the Commentator says, is
the Supreme Consciousness which arises upon the acquisi¬
tion of knowledge. The first cause of such knowledge is
an acquaintance with and practice of the Tantrik Yoga
Sadhana which is concerned with the Cakras, Nadls, and
Kundalini; the next cause is the realization of that Sadhana
by the rousing of Kundalini ; and the final result is experi¬
ence a» Brahman, which is the effect of the action of Kunda¬
lini, wh o is the &akti or power of Will (Iccha), Action (Kriya),
and Knowledge (Jnana), and exists in forms both subtle
and gross. Mind is as much one of the forms of Kundali
as is tli at which is called “ matter Both are equally pro¬
ducts of Prakrti-Sakti, which is a grosser form of the Nada-
mayi-Sakti. Kundali takes the form of the eight Prakrtas.1
The Power which is aroused is in itself (Svarupa) Conscious¬
ness, and when aroused and taken to the upper cerebral
centre :1s the giver of true knowledge (Svarupa-Jnana), which
is the Supreme Consciousness.

The arousing of this force is achieved both by will and
mind power (Yoga-bala), accompanied by suitable physical
action. The Sadhaka 2 seats himself in the prescribed Asana
and steadies his mind by the Khecari-Mudra, in which
concentration is between the eyebrows. Air is inhaled
(Puraka.) and then retained (Kuihbhaka). The upper part
of the body is then contracted by Jalamdhara-Bandha,3
so that the upward breath (Prana) is checked. By this

1 Sar.dilya-Upanisad, Gh. I; Yogakundali Up., Ch. I.

8 The account here given follows and amplifies the text. The Com¬
mentary to v. 50, post.

8 Vidt ante and Dhyana-bindu Up.

PRACTICE (YOGA: LAYA-KRAMA) 233

contraction the air so inhaled is prevented from escape. The
air so checked tends downwards. When the Yogi feels that
the air within him, from the throat to the belly, is tending
downwards through the channels in the Nadls, the escape or
Vayu as Apana is again checked by the Mula-Bandha and
Asvinl-Mudra, in which the anal muscle is contracted. The
air (Vayu) thus stored becomes an instrument by which, under
the direction of mind and will, the potentialities of the vital
force in the Muladhara may be forced to realization. The
process of mental concentration on this centre is described as
follows: “With mental Japa of the Mantra prescribed and
acquisition thereby of Mantra-Sakti, Jivatma (individual
Consciousness), which is thought of as being in the shape of
the tapering flame of a lamp, is brought from the region of
the heart to the Muladh&ra. Jivatma here spoken of is the
Atma of the subtle body — that is, the Antahkarana or mind
as Buddhi (including therein Ahamkara) and Manas, the
faculties of sense (Indriya) or mind operating to receive
impression through the sense organs, and Prana; 1 the consti¬
tuents of the second, third, and fourth, bodily sheaths.
Following such concentration and impact of the retained
Vayu on this centre, the Vayu is again raised with the Blja
“ Yam ”. A revolution from left to right is given to the “ air
of Kama ” or Kandarpa (Kamavayu) 2. This is a form of
Iccha-Sakti. This, the pressure of the Prana and Apana
held in Kumbhaka, the natural heat arising therefrom, and
the Vahni-Blja (Fire Mantra) “ Ram,” kindle the fire of
Kama (Kamagni). The fire encircles and arouses the slum¬
bering serpent KundalinI, who is then, in the language of
the Sastra, seized with the passion of “ desire ” for Her
Spouse, the Para-hamsah or ParamaSiva. Sakti thus rendered

1 According to the Vedantik definition; or the five Tanmatras,
according to Samkhya. The Citta (mind) therefore enters Susumna
along with Prana (Yoga-tattva-Upanisad and Dhyana-bindu Up).

2 A form of Apana- Vayu.

234 THE SIX CENTRES AND THE SERPENT POWER

active is drawn to Siva, as in the case of ordinary positive
and negative electric charges, which are themselves but other
manifestations of the universal polarity which affects the
manifested world.

The Yogakundali-Upanisad 1 states the following methods
and others mentioned: When Prana is passing through Ida,
assume Padmasana and lengthen the Akasa of 12 points by
4 — that is, as in exhalation Prana goes out in 16 measures,
and in inhalation comes in 12, inhale for 16 and thus gain
power. Then, holding the sides by each hand, stir up
Kundalini with all one’s strength from right to left fearlessly
for 48 minutes. Draw the body up a little to let Kundali
enter Susumna. The Yogi does a drawing-up-movement in
which the shoulders are raised and dropped. Prana enters
of itself with Her. Compressing above and expanding below,
and via7, versa. Prana rises.

In the commentary 2 on verse 32 of the Anandalahari
it is said: “The sun and the moon, as they move always
in Deva-yana and Pitr-yana (northern and southern orbs)
in the Macrocosm, are travelling (incessantly in the Micro¬
cosm) by Ida and Pingala day and night. The moon,
ever travelling by the left Nadi (Ida), bedews the whole
system with her nectar. The sun, travelling by the right
Nadi (Pingala), dries the system (thus moistened by nectar) .
When the sun and the moon meet at Muladhara, that day is
called Amavasya (new moon day) .... The Kundali also
sleeps in Adharakunda .... When a Yogi whose mind is
under control is able to confine the moon in her own place,
as also the sun, then the moon and sun become confined, and
consequently the moon cannot shed its nectar nor the sun
dry it. Next, when the place of nectar becomes dried by the
fire with the help of Vayu, then the Kundali wakes up for

1 Ch. I.

* “ Saundaryalahari,” pp. 60, 61.

PRACTICE (YOGA: LAYA-KRAMA) 235

want of food and hisses like a serpent. Afterwards, break¬
ing through the three knots. She runs to Sahasrara and
bites the Candra (moon), which is in the middle of the
same. Then the nectar begins to flow, and wets the (other)
Candra-Mandala in Ajna-Cakra. From the latter the whole
body becomes bedewed with nectar. Afterwards the fifteen
eternal Kalas (part) of Candra (moon) in Ajna go to
ViSuddhi and move thereon. The Candra-Mandala in
Sahasrara is also called Baindava. One Kala remains
there always. That Kala is nothing but Cit Itself, which is
also called Atman. We call Her Tripurasundari. It is
understood by this that, in order to rouse the Kundali, one
should practise in the lunar fortnight alone, and not in the
solar one.”

Kundalini is led upwards “ as a rider guides a trained
mare by the reins,” through the aperture hitherto closed by
Her own coils, but now open, within the entrance of the
Citrini-Nadi. She then pierces, in that Nadi, each of the
lotuses, which turn their heads upwards as She passes through
them. As Kundalini united with the subtle Jivatma passes
through each of these lotuses, She absorbs into Herself the
regnant Tattvas of each of these centres, and all that
has been above described to be in them. As the ascent
is made, each of the grosser Tattvas enters into the Laya
state, and is replaced by the energy of Kundalini, which
after the passage of the Visuddha-Cakra replaces them all.
The senses which operate in association with these grosser
Tattvas are merged in Her, who then absorbs into Herself
the subtle Tattvas of the Ajiia. Kundalini Herself takes
on a different aspect as She ascends the three planes, and
unites with each of the Lingas in that form of Hers which
is appropriate to such union. For whereas in the Mtiladhara
She is the Sakti of all in their gross or physical manifested
state (Virat), at the stage of Ajna, She is the Sakti of the

236 THE SIX CENTRES AND THE SERPENT POWER

mental and psychic or subtle body (Hiranya-garbha), and
in the region of the Sahasrara She is the Sakti of the
“spiritual” plane (ISvara) , which, though itself in its
Siva aspect undifferentiated, contains in its Power-aspect
all lower planes in a concealed potential state. The Maya-
Tantra (see v. 51, post ) says that the four sound-producing
Saktis — namely, Para, PaSyanti, Madhyama, and Vaikhari
— are Kundali Herself (Kundalinya-bhedarupa) . Hence,
when Kundali starts to go to Sahasrara, She in Her form
as Vaikhari bewitches Svayambhu-Linga; She then similarly
bewitches Bana-Linga in the heart as Madhyama and
Itara-Linga in the eyebrows as PaSyanti. Then, when
She reaches the stage of Para-bindu, She attains the state
of Para (Para-bhava).

The upward movement is from the gross to the more
subtle, and the order of dissolution of the Tattvas is as
follows: Prthivi with the Indriyas (smell and feet), the
latter of which have Prthivi (the earth as ground) as their
support., is dissolved into Gandha-Tattva, or Tanmatra of
smell, which is in the Muladhara; Gandha-Tattva is then
taken to the Svadhisthana, and it, Ap, and its connected
Indriyas (taste and hands), are dissolved in Rasa (Taste)
Tanmatra; the latter is taken to the Manipura and there
Rasa-Tattva, Tejas, and its connected Indriyas (sight and
anus), are dissolved into Rupa (sight) Tanmatra; then the
latter is taken into the Anahata, and it, Vayu, and the con¬
nected Indriyas (touch and penis), are dissolved in Sparsa
(Touch) Tanmatra; the latter is taken to the Visuddha,
and there it, AkaSa, and associated Indriyas (hearing and
mouth), are dissolved in the Sabda (sound) Tanmatra; the
latter is; then taken to the Ajna, and, there and beyond it,
Manas is dissolved in Mahat, Mahat in Suksma-Prakrti,
and the latter is united with Para-bindu in the Sahasrara.
In the case of the latter merger there are various stages

PRACTICE (YOGA: LAYA-KRAMA) 237

which are mentioned in the text (v. 52), as of Nada into
Nadanta, Nadanta into Vyapika, Vyapika into SamanI,
SamanI into Unmani, and the latter into Visnu-vaktra or
Purii-bindu, which is also Paramagiva.1 When all the letters
have been thus dissolved, all the six Cakras are dissolved as
the petals of the lotuses bear the letters.

On this upward movement, Brahma, Savitri, DakinI, the
Devas, Matrkas, and Vrttis, of the Muladhara, are absorbed
in Kundalini, as is also the Mahl-mandala or Prthivi, and
the Prthivi-Bija “Lam” into which it passes. For these
Bljas, or sound powers, express the subtle Mantra aspect of
that which is dissolved in them. Thus “ earth ” springs from
and is dissolved in its seed (Blja), which is that particular
aspect of the creative consciousness, which propelled it. The
uttered Mantra (Vaikhari-Sabda) or “ Lam ” is the expres¬
sion in gross sound of that.

When the Devi leaves the Muladhara, that lotus, which
by reason of the awakening of Kundalini and the vivifying
intensity of the Pranik current had opened and turned its
flower upwards, again closes and hangs its head downwards.
As Kundalini reaches the Svadhisthana, that lotus opens
out and lifts its flower upwards. Upon Her entrance, Visnu,
Laksmi, Sarasvatl, Rakini, Matrkas and Vrtti, Vaikuntha-
dhama, Goloka, and the Deva and Devi residing therein, are
dissolved in the body of Kundalini. The Prthivi or Earth
Bija “ Lam ” is dissolved in the Tattva water, and water
converted into its Bija “Vam” remains the body of Kunda¬
lini. When the Devi reaches the Manipura Cakra or
Brahma-granthi, all that is in that Cakra merges in Her.
The Varuna-Bija " Vam ” is dissolved in fire, which remains
in Her body as the Bija “ Ram ”. The Sakti next reaches
the Anahata-Cakra, which is known as the Knot of Visnu

1 See as to all these Saktis of the Pranava, the “ Garland of Letters ”.

238 THE SIX CENTRES AND THE SERPENT POWER

(Visnu-granthi), where also all which is therein is merged in
Her. The Blja of Fire “ Ram ” is sublimed in air, and air
converted into its Bija “Yam” is absorbed in Kundalinl.
She then ascends to the abode of Bharat! or Sarasvatl, the
Visuddha-Cakra. Upon Her entrance, Ardha-narKvara Siva,
Sakini, the 16 vowels, Mantra, etc., are dissolved in Her.
The Bija of Air “ Yarfi ” is dissolved in ether, which, itself
being Iransformed into the Bija “Ham,” is merged in the
body of Kundalinl. Piercing the concealed Lalana-Cakra,
the Devi reaches the Ajna known as the “ Knot of Rudra ”
(Rudra-granthi), where ParamaSiva, Siddha-Kall, the Devas,
and all else therein, are dissolved in Her. At length the Bija
of Vyoma (ether) or “ Ham ” is absorbed into the subtle
Tattvas of the Ajna, and then into the Devi. After passing
through the Rudra-granthi, Kundalinl unites with Paramasiva.
As She proceeds upwards from the two-petalled lotus, the
Niralamba-puri Pranava, Nada, and so forth, are merged in
the Devi. She has thus in Her progress upwards absorbed in
Herself the twenty-three Tattvas, commencing with the gross
elemenls, and then remaining Herself Sakti as Consciousness,
the cause of all Saktis, unites with Paramasiva whose nature
is one with Hers.

By this method of mental concentration, aided by the
physical and other processes described, the gross is absorb¬
ed into the subtle, each dissolving into its immediate cause
and all into Cidatma or the Atma which is Cit. In langu¬
age borrowed from the world of human passion, which
is itself but a gross reflection on the physical plane of
corresponding, though more subtle, supersensual activities
and bliss, the Sakti- Kundalinl who has been seized by
desire lor Her Lord is said to make swift way to Him, and
kissing the lotus mouth of Siva, enjoys Him (See v. 51 , post).
By the term Samarasya is meant the sense of enjoyment
arising from the union (Samarasya) of male and female.

PRACTICE (YOGA: LAYA-KRAMA)

239

This is the most intense form of physical delight representing
on the worldly plane the Supreme Bliss arising from the
union of Siva and Sakti on the “ spiritual ” plane. So Daksa,
the Dharma-sastrakara, says : “ The Brahman is to be known
by Itself alone, and to know It is as the bliss of knowing a
virgin.” 1 Similarly, the Sadhaka in Laya-siddhi-yoga, thinking
of himself as Sakti and the Paramatma as Purusa, feels him¬
self in union (Sangama) with Siva, and enjoys with him the
bliss which is Srngara-rasa, the first of the nine Rasas, or the
love sentiment and bliss. This Adirasa (Srngara) which is
aroused by Sattva-guna2 is impartite (Akhanda), self-illumi¬
nating (Svaprakala), bliss (Ananda) whose substance is Git
(Cinmaya).3 It is so intense and all-exclusive as to render
the lover unconscious of all other objects of knowledge
(Vedyantara-sparsa-sunyah), and the own brother 4 of Brahma-
bliss (Brahmasvadasahodara) . 5 But as the Brahma-bliss is
known only to the Yogi, so, as the Alamkara- Sastra last cited
observes, even the true love-bliss of the mortal-world “is
known to a few knowers only ” (Jneyah kaiscit pramatrbhih),
such as poets and others. Sexual as well as other forms of
love are reflections or fragments of the Brahman-bliss.

1 Svasamvedyarh etat brahma kumari-stri-sukhaiii yatha, cited in
Commentary to v. 15 of Ch. I of the Hatha-yoga-pradlpika.

2 So all the eight Bhavas commencing with Sveda, Stambha, including
the well-known Romancha or thrill in which the hair stands on end
(Pulaka), the choking voice (Sara-bhariga), pallor (Vaivamaya), and so
forth, are all Sattvik. The objection of an Indian friend, that these
Bhavas could not be Sattvik inasmuch as Sattva was “ spiritual,” is an apt
instance of the disassociation from Indian thought effected by English
education and the danger of rendering the terms of Samskrit into English.

8 It is not a Tamasik thing such as dream or madness, etc.

4 Sahodara — that is, brothers born of the same mother. Sexual-bliss
is the reflection (faint comparatively though it be) of formless Brahman-
bliss of which it is a form.

8 Sahitya-Darpana, Ch. III.

240 THE SIX CENTRES AND THE SERPENT POWER

Tliis union of the Sakti-Kundalinl with Siva in the body
of the Sadhaka is that coition (Maithuna) of the Sattvika
Panca-nattva which the Yogini-Tantra says is “ the best of all
unions for those who have already controlled their passions,”
and are thus Yati.1 Of this the Brhat-Srikrama (vide
v. 51, post) says: “They with the eye of knowledge see the
stainless Kala united with Cidananda on Nada. He is the
Mahadeva, white like a pure crystal, and is the effulgent
Cause (Bimba-rupa-nidana), and She is the lovely woman of
beauteous limbs which are listless by reason of Her great
passion.” On their union nectar (Amrta) flows, which in
ambrosial stream runs from the Brahma-randhra, to the
Muladhara, flooding the Ksudra-brahmanda, or microcosm,
and satisfying the Devatas of its Gakras. It is then that the
Sadhaka, forgetful of all in this world, is immersed in ineffable
bliss. Refreshment, increased power and enjoyment, follows
upon each visit to the Well of Life.

In the Cintamani-satva, attributed to Sri-Samkaracarya,
it is said: “This family woman (i. e., Kundalini), entering the
royal road (i.e., Susumna), taking rest at intervals in the
sacred places (i.e., Gakras), embraces the Supreme Husband
(Para-sivc.) and makes nectar to flow (i.e., from the Sahasrara) .”

The Guru’s instructions are to go above the Ajna-Cakra,
but no special directions are given; for after this Cakra
has been pierced, the Sadhaka can, and indeed must, reach
the Brahma-sthana, or abode of Brahman, unaided by his own
effort. Above the Ajna the relationship of Guru and Sisya
(Master and Disciple) ceases. Kundalini having pierced the
fourteen “ Knots,” (Granthis) — viz., three Lingas, six Cakras,

1 Ch. VI :

Sahiisraropari binclau kundalya melanam shive.
Maithunam .paramaih dravyam yatlnam parikirtitam

PRACTICE (YOGA: LAYA-KRAMA) 241

and the five Sivas which they contain, and then Herself drunk
with the nectar which issues from Para-Siva, returns along the
path whence She came to Her own abode (Muladhara).1 As
She returns She pours from Herself into the Cakras all that
She had previously absorbed therefrom. In other words, as
Her passage upwards was Laya-krama, causing all things in
the Cakras to pass into the Laya state (dissolution), so Her
return is Srsti-krama, as She “recreates ” or makes them mani¬
fest. In this manner She again reaches the Muladhara, when
all that has been already described to be in the Cakras appears
in the positions which they occupied before Her awakening.
In fact, the descending Jivatma makes for himself the idea
of that separated multiple and individualized world which
passed from him as he ascended to and became one with
the Cause. She as Consciousness absorbs what She as con¬
scious Power projected. In short, the return of Kundalinl
is the setting again of the Jivatma in the phenomenal world
of the lowest plane of being after he had been raised there¬
from to a state of ecstasis, or Samadhi. The Yogi thus knows
(because he experiences) the nature and state of Spirit and
its pathway to and from the Mayik and embodied world.
In this Yoga there is a gradual process of involution of the
gross world with its elements into its Cause. Each gross
element (Maha-bhuta), together with the subtle element
(Tanmatra) from which it proceeds and the connected organ
of sense (Indriya), is dissolved into the next above it until
the last element, ether, with the Tanmatra sound and Manas,
are dissolved in Egoism (Ahaihkara), of which they are
Vikrtis. Ahaihkara is merged in Mahat, the first mani¬
festation of creative ideation, and the latter into Bindu,
which is the Supreme Being, Consciousness, and Bliss as
the creative Brahman. Kiujdall when aroused is felt as

1 As to the Samaya practice, v. post, p. 246, et seq.

242 THE SIX CENTRES AND THE SERPENT POWER

intense heat. As Kundalinl ascends, the lower limbs become
as inert and cold as a corpse; so also does every part of the
body when She has passed through and leaves it. This is
due to the fact that She as the Power which supports the
body as an organic whole is leaving Her centre. On the
contrary, the upper part of the head becomes “lustrous,”
by which is not meant any external lustre (Erabha), but
brightness, warmth, and animation. When the Yoga is com¬
plete, Ihe Yogi sits rigid in the posture selected, and the
only trace of warmth to be found in the whole body is at
the crown of the head, where the Sakti is united with Siva.
Those, therefore, who are sceptical can easily verify some'
of the facts should they be fortunate enough to find a
successful Yogi who will let them see him at work. They
may observe his ecstasis and the coldness of the body, which
is not present in the case of what is called the Dhyana-Yogi,
or a Yogi operating by meditating only, and not rousing
Kundalinl. This cold is an external and easily perceptible
sign. Its progression may be seen, obviously denoting the
passing away of something which supplied the previous heat.
The body seems lifeless, indicating that its supporting power
has (though not entirely) left it. The downward return of
the Sakti thus moved is, on the other hand, indicated by the
reappearance of warmth, vitality, and the normal conscious¬
ness. The return process is one of evolution from the highest
state of attainment to the point of departure.

Though not dealt with in this work, reference may
here be made to the Sadhana accompanying the return
of Kundalinl to Her resting-place in the ritual practice
called Bhuta-Suddhi, where the ascent and descent are
imagined only.

The Sadhaka thinking of the Vayu Bija “Yam” as
being in the left nostril, inhales through Ida, making Japa
of the Bija sixteen times. Then, closing both nostrils, he

PRACTICE (YOGA: LAYA-KRAMA) 243

makes Japa of the Bija sixty-four times. He then thinks of
the “black man of sin” (Papa-purusa) 1 in the left2 cavity
of the abdomen as being dried up (by the air), and so thinking
he exhales through the right nostril Pingala, making Japa of
the Bija thirty-two times. The Sadhaka then, meditating
upon the red-coloured Bija “Ram” in the Manipura, inhales,
making sixteen Japa of the Bija, and then closes the nostrils,
making sixty-four Japa. Whilst making Japa he thinks that the
body of the “man of sin” is being burnt and reduced to ashes
(by the fire). He then exhales through the right nostril with
thirty-two Japa, and then meditates upon the white Candra-
Bija “Tham”. He next inhales through Ida, making Japa
of the Bija sixteen times, closes both nostrils with Japa done
sixty-four times, and exhales through Pingala with thirty-two
Japa. During inhalation, holding of breath, and exhalation,
he should consider that a new celestial body is being formed
by the nectar (composed of all the Matrka-varna, or sound-
powers, embodied in their Vaikhari form as lettered sound)
dropping from the “ Moon ”. In a similar way with the
Bija of water “ Vam ” the formation of the body is continued,
and with Bija “ Lam ” of the cohesive Prthivi-Tattva it
is completed and strengthened. Lastly, with the Mantra
“ So’ham ” (“ He I am ”) the Sadhaka leads the Jivatma
into its place in the heart. Some forms of meditation are
given in v. 51.

Kuncjall does not at first stay long in Sahasrara. The
length of stay depends on the strength of the Yogi’s practice.
There is then a natural tendency (Samskara) on the part of
Kundali to return. The Yogi will use all effort at his disposal
to retain Her above, for the longer this is done the nearer

1See Mahanirvana-Tantra Ullasa, Ch. V, w. 98, 99, where the
Bhuta-£uddhi process is shortly described. Also Devi-Bhagavata, cited,
post.

2 The worse or weaker side.

244 THE SIX CENTRES AND THE SERPENT POWER

approach is made to the time when She can be in a per¬
manent manner retained there.1 For it is to be observed that
liberation is not gained by merely leading Kundali to the
Sahasriira, and of course still less is it gained by stirring it up
in the Muladhara, or fixing it in any of the lower centres.
Liberation is gained only when Kundali takes up Her per¬
manent. abode in the Sahasrara, so that She only returns by
the will of the Sadhaka. It is said that after staying in
Sahasriira for a time, some Yogins lead the Kundalini back
to Hrdaya (heart), and worship Her there. This is done by
those who are unable to stay long in Sahasrara. If they take
the Kundalini lower than Hrdaya — i.e., worship Her in the
three Gakras below Anahata they no longer, it is said, belong
to the Samaya group.2

Thus, when by the preliminary Sadhana purity of physi¬
cal anil mental function is gained, the Sadhaka learns how
to open the entrance of the Susumna, which is ordinarily
closed at the base. This is the meaning of the statement
that tb.e Serpent with its coil closes the gate of Brahma.
At the base of the Susumna-Nadi and in the Adhara lotus
the Sakti-Kundalini lies slumbering coiled round the Linga,
the Siva or Purusa aspect in that centre of the Sabda-
brahmiin, of which She is the Prakrti aspect. Kundali in
the form of Her creative emanations as mind and matter is
the whole moving body, but She Herself exists at the Mula¬
dhara or earth centre as a gross aspect of Sakti in its sleep¬
ing form. This is the normal abode of the Sakti who is
the Sabda-Brahman. For having so completely manifested
Herself She rests or sleeps in what is her grossest and con¬
cluding manifestation. The “ residual ” vital force in this
centre then exists in a latent and potential state. If its aid

1 Great Power (Siddhi) is had by the man who can keep Kundali
Sakti in the Sahasrara three days and three nights.

2 Laksmidhara, cited by Anantakrsna-Sastrl, “ Saundaryalahari/*

p. 62.

PRACTICE (YOGA: LAYA-KRAMA) 245

towards Yoga is sought, the first process must be that by
which the Serpent is aroused from its slumber. In other
words, this force is raised from its latent potential state to
one of activity, and there reunited with Itself in its other
aspect as the Static Light which shines1 in the cerebral
centre.

Kundali-Sakti is Cit, or Consciousness, in its creative
aspect as Power, As Sakti it is through Her activity that
the world and all beings therein exist. Prakrti-Sakti is
in the Muladhara in a state of sleep (Prasupta) — that is latent
activity looking outwards (Bahirmukhi). It is because She
is in this state of latent activity that through Her all the outer
material world functions of life are being performed by man.
And it is for this reason that man is engrossed in the world,
and under the lure of Maya takes his body and egoism to be
the real Self, and thus goes round the wheel of life in its
unending cycle of births and deaths. When the Jiva thinks
the world to be different from himself and the Brahman, it
is through the influence of Kundalini who dwells within him.
Her sleep in the Muladhara, is, therefore, for the bondage of
the ignorant.2 * * As long as She remains in the Muladhara
lotus — namely, in that state of Hers which is the concomitant
of the cosmic appearance — so long must that appearance
endure. In short, when She is asleep, man is in the waking
state (Jagrat). Hence it is said8 that the Sakti of the initiate
is awake, that of the Paiu asleep. She is therefore aroused
from sleep, and when awake returns to Her Lord, who is but
Herself in another aspect; Her return is, in fact, the with¬
drawal of that activity of Hers which produces the world of

1 For this reason the Sahasrara is also called Bhaloka (from the root
bha, “ to shine ”).

2 Sandilya Upanisad, Ch. I.

8 Kularnava-Tantra, Ch. V. Mandalabrahmana Up. Tamas is des¬

troyed there.

246 THE SIX CENTRES AND THE SERPENT POWER

appearances, and which with such withdrawal disappears.
For on Her upward Path She absorbs into Herself all the
Tattvasi which had emanated from Her. The individual
consciousness of the Yogi, the Jivatma, being united with the
world-consciousness in Her, or Kundali, then becomes the
universal consciousness, or Paramatma, from which it appear¬
ed to be different only by reason of the world-creating activity
of Kundali which is thus withdrawn. The establishment
through Her of the pure state of Being-Gonsciousness-Bliss
is Samiidhi.

In short, Kundlali is the individual bodily representa¬
tive of the great Cosmic Power (Sakti) which creates and
sustains; the universe. When this individual Sakti mani¬
festing as the individual consciousness (Jiva) is merged in
the consciousness of the Supreme Siva, the world is for such
Jiva dissolved, and Liberation (Mukti) is obtained. Under,
however, the influence of the Cosmic Sakti, the universe
contimi.es for those who are liberated until the Great Dissolu¬
tion (Maha-pralaya), at the close of which the universe
again evolves into those Jivas whose Karma has not been
exhausted, and who have therefore not been liberated. The
rousing and stirring up of Kundali-Yoga is thus a form of
that merger of the individual into the universal conscious¬
ness or union of the two which is the end of every system of
Indian Yoga.

Pandit R. Anantakrsna Sastri says1: “The Samaya
method of worshipping Sakti, called the Samayacara,2 is dealt
with in five treatises whose reputed authors are the great
sages Sanaka, Sananda, Sanatkumara, VaSistha, and Suka.

1 “ Siaundaryalahari,” pp. 5-10.

2 This term is apparently of varying significance. It seems to be
used, heie in a sense opposed to, some forms at least of, Kulacara, and
is yet used in the Kaula-Sastras, to denote their worship with the
Paficatattva.

PRACTICE (YOGA: LAYA-KRAMA) 247

The following is a summary of the teachings contained in
these Samaya-Agamas, each of which goes after the name
of its author:

“ The Sakti or energy, the development of which is the
subject of these treatises, is called the Kundalinl. The place
where it resides is called the Muladhara (original abode).
By a successful development and working of this Sakti, the
liberation of the soul is attained. In the ordinary condition
Kundalini sleeps quietly at the Muladhara. The first pur¬
pose of the practitioners is to awaken this sleeping snake,
and this is effected in two ways:

“(1) By Tapas. Here Tapas refers to the process of
Pranayama, which means the regulation of the breath and
holding it for stated periods of time. This is also the course
advocated by the Yoga-Sastras.

“ (2) By Maritras. The pupil is initiated in the chant¬
ing of certain Mantras which he has to repeat a fixed num¬
ber of times at particular hours of the day, all the while
having before his mind’s eye the figure of the Murti or God
connoted by the Mantra he chants. The most important of
these Mantras is said to be the Pancadasi.

“ When it is thus roused up, the Kundialini ascends
from (1) Muladhara, where it was sleeping, to the next
higher centre, called the (2) Svadhisthana (own place).
Thence with great effort this Sakti is carried to the follow¬
ing centres in regular ascending order; (3) Manipura (full
of rays) ; (4) Anahata (sound, not emanating from the colli¬
sion of bodies) — the Sakti here is transformed into sound;
(5) Visuddhi (place of purity) — here it becomes a pure
Sattvic element; and (6) Ajna (a-jna, a little knowledge).
At this stage the practitioner may be said to have so far
been successful in securing a command over this Sakti,
which now appears to him, though only for a moment, in
the form of a sharp flash of lightning.

248 THE SIX CENTRES AND THE SERPENT POWER

“The passage of the Kundalini from the Muladhara
through the above centres of energy up to Ajna constitutes
the first part of the ascent. The disciple who takes to this
practice has to undergo a course of Upasana (contempla¬
tion and worship of the prescribed Deity) and Mantra-Japa
(chanting of incantations),1 into which he will be initiated
by his Guru (teacher and guide). The six centres of energy
above enumerated from Muladhara to Ajna, joined together
by imaginary straight lines, form a double-faced triangle —
a hexagon, the six-pointed star — which is called the Sri-
Cakra in Sanskrit. The Anahata centre (the heart) is the
critical point in the course of this ascent, and hence much
is found written in the Agamas about this centre.

“ These centres in the body of man (Pindanda) have
their correspondence in the cosmic planes, and each of
these has its own quality, or Guna, and a Presiding Deity.
When the disciple ascends centre by centre, he passes
through the corresponding Lokas, or cosmic planes. The
following table give the correspondences, Guna, and Presid¬
ing Deity:

No.

Psychic Centre in
Man’s Body

Loka, or Cosmic
Plane

Guna, or
Quality

Presiding

Deity

Muladhara at the stage
when Sakti is roused
up

Bhuvarloka j

Tamas

Agni (Fire)

!>vadhi?$hana

Svarloka J

Manipura
j Anahata

Maharloka }

Janaloka )

Rajas

Sun

ViSuddhI

Ajna

Tapoloka >

Satyaloka )

Sattva

Moon

1 In this and other citations from the Pancjit the English equivalents
of Sanskrit terms are unsuitable, as might be expected in one to whom
English is not his own tongue.

PRACTICE (YOGA: LAYA-KRAMA)

249

“ If one should die after attaining any of these stages,
he is born again having all the advantages of the stages
gained; thus, a man dies after leading the Sakti to the
Anahata; in his next birth he begins where he has last left,
and leads the Sakti onwards from the Anahata.

“This aspiration to unify one’s soul with the Eternal
One has been held by some to be an attempt of a Tamasa
origin to rid itself of all Tamas and Rajas in it. Therefore
the aspirant in the first and second stages is said to have
more Tamas than in the succeeding stages, and to be there¬
fore in the Tamasic stage, which is presided over by Agni.
In the next two stages he is similarly said to be in the Rajasic
stage, presided over by the Sun. In the next two he is in the
Sattvic stage, presided over by the Moon, the Deity which is
assigned a higher plane than the Sun and Agni. But it is to
be noticed that the aspirant does not get a pure Sattva until
he passes on to the Sahasrara, and that Tamas, Rajas, and
Sattva, referred to in the above table, are but relative, and
bear no comparison with their common acceptation.

“ Kundalini is the grossest form of the Git, the twenty-
fourth Tattva, which lives in the Muladhara; later on we
shall have to speak of it in detail in our treatment of the
second part of the aspirant’s ascent. This Kundalini, as soon
as it is awakened, is in the Kumari (girl) stage. On reach¬
ing the Anahata, it attains the Yosit stage (womanhood).
Hence the indication that it is the most difficult and im¬
portant step in the ascent. The next stage is in the Sahasrara,
of which we shall speak hereafter, and the Sakti in that
stage is called Pativrata (devoted to husband). See Taittiriya-
Aranyaka, I. 27. 12.

“The second part of the ascent of Kundalini consists
of only one step: the Sakti should be taken into the Sahas¬
rara from the Ajna, where we left her. The Sahasrara
(lit., a thousand-petalled lotus) forms in itself a Sri-cakra.

250 THE SIX CENTRES AND THE SERPENT POWER

The description of this place in Sanskrit is too difficult to be
rendered satisfactorily into English. In the Sahasrara there
is a certain place of lustre known as Candra-Loka (a world
of nectar). In this place live in union the Sat (SadaSiva)
and the Git, the twenty-fifth and the twenty-fourth Tattvas.
The Git, or Suddha-Vidya, is also called Sadakhya, the 16th
Kala of the moon. These two Tattvas are always in union,
and this union itself is taken to be the twenty-sixth Tattva.
It is this union of Sat and Git that is the goal of the
aspirant. The Kundalini which has been led all the way to
the Sahasrara should be merged into this union; this is the
end of the aspirant’s journey; he now enjoys beatitude itself
(Paramananda) .

“But this Kundalini does not stay in the Sahasrara for
a long time. It always tends to return, and does return to
its original position. The process should again and again
be repeated by the aspirant several times, until the Sakti
makes a permanent stay with her Pati (husband) — namely,
Sadasiva, or until the union of Sadafiva and Cit is com¬
plete, and becomes Pativrata, as already mentioned. The
aspirant is then a Jivan-mukta, or pure Sattva. He is not
conscious of this material limitation of the soul. He is all
joy, and is the Eternal itself. See w. 9 and 10. So much
of Samayacara.

“Now to the other methods of Sakta worship; the
Kaulas worship the Kundalini without rousing her from her
sleep1 in the Muladhara, which is called Kula; and hence
Kaulas (Sans. Ku = earth, Prthivi; so Muladhara). Beyond

1 A statement by the same author at p. 75 is in apparent contradic¬
tion with this. He there says, citing Laksmidhara: The Kaulas who
worship Kundalini in the Muladhara have no other aim than awakening
it from its sleep. When this is done, they think that they have attained
their object, and there they stop. In their own words, the Kaulas have
Nirvana always near at hand.

PRACTICE (YOGA: LAYA-KRAMA)

251

the Muladhara they do not rise; they follow the Vamacara or
black magic,1 and gain their temporal objects and enjoy;
they are not liberated from birth and death; they do not go
beyond this earth. Nay, more, the Kaulas are now so far
degraded that they have left off altogether the worship of the
Kundalini in the Muladhara, and have betaken themselves to
practices most inhuman, which are far from being divine.2
The Mirras are far above the Kaulas. They perform all
Karmas, worship the Devi or Sakti in the elements, such as
the sun, air, etc., and do Upasana with Yantras made of gold
or other metals. They worship the Ku^ijalim, awake her,
and attempt to lead her on. Some of the Misra worshippers
rise even as far as the Anahata.

“ We learn from the Commentators that this whole sub¬
ject of Sakti-worship is treated of in detail in the ‘Taittiriya-
Aranyaka ’ (1st chapter). Some of them even quote from
that * Aranyaka ’ in support of their explanations. This
subject is vast and a very difficult one. It is not possible for
one to go into the intricacies of the subject unless one be a
great Guru of vast learning and much personal experience; 3

1 Vamacara is not “ black magic,” the nearest Sanskrit equivalent for
which is Abhicara. There may have been, as the Mahakkla-Samhita
says (Ullasa II), some Kaulas who, like the Vaidikas, sought enjoy¬
ment in this and the next world, and not Liberation (Aihikartham
kamayanti amrte ratim na kurvanti). But to state baldly that Kaulas
as a whole do not rouse Kundalini and lead her to the Sahasrara is
incorrect. Purnananda-Swami, the author -of the text here translated,
was himself a Kaula, and the whole object of the work is to secure
Liberation (Mok?a).

2 The Pandit here apparently adopts the opinion of Laksmidhara, a
follower of the so-called Samaya School, and an opponent of the Kaulas.
If (as is probably the case) “ inhuman ” is the Pandit’s phraseology,
it is inapt. But there have been different communities with very differing
views and practice, e.g., a Brahma-Kaula and a Kapalika. See as to the
rituals to which the Pandit refers “ Sakti and Sakta,” (Secret Ritual).

* Here I wholeheartedly agree with my distinguished friend
the Pan<Jit.

252 THE SIX CENTRES AND THE SERPENT POWER

great works have been written on even single points in the
ascent of the aspirant up the psychic centres.1

“ The followers of the Samaya group are prohibited from
worshipping Dew in the Macrocosm. They should worship
Her in any of the Cakras in the human body, choosing that
centre which their practice and ability permits them to reach.
They should contemplate on Dew and Her Lord Siva as
(1) having the same abode (Adhisthana-samya), (2) occupying
the same position (Avasthana-samya), (3) performing the same
functions (Anusthana-samya), (4) having the same form
(Rupa). and (5) as having the same name (Nama). Thus,
in worshipping Dev! in the Adhara-Cakra, Siva and Sakti
(1) have Muladhara for their seat, (2) both of them occupy
the position of dancers, (3) both together perform the func¬
tion of creating the universe, (4) both are red in colour,
(5) Siva is called Bhairava, and Sakti Bhairavi.

“ Similarly for other Cakras mentioned in the preceding
Slokas. This is the way how beginners have to practise.
Advanced students worship Devi in the Sahasrara, and not
in the lower centres. How is the worship to be carried on in
Sahasrara?

“ The worshipper should fix his attention on Baindava,
which is the locality where the ever-existing 26th Tattva —
the union of Siva and Sakti — resides. It lies above all
the 25' Tattvas, and is situated in Candra-mandala (the
sphere of the moon) in Sahasrara. He should contemplate
on the said union and identify himself with it. This shows
that those who carry on Bahya-Puja, or worship in the
external world, do not belong to the Samaya School. As
regards the identification of oneself with the union of Siva
and Sakti at Baindava just spoken of, there are two ways
of realizing it; one is known as the fourfold path, and the

1 See “ Saundaryalahari,” pp. 5-10.

PRACTICE (YOGA: LAYA-KRAMA) 253

other the sixfold path. These should be learnt from the
Guru.

“ A novitiate in the Samaya School has to go the fol¬
lowing course:

“ (1) He should cherish the utmost regard for and con¬
fidence in his Guru. (2) He should receive the PancadaSi-
Mantra from his Guru, and chant (repeat) the same according
to instructions, with a knowledge of its seer (Rsi), metre
(Chandas), and the Deity (Devata).1 (3) On the eighth day
in the bright fortnight of ASvayuja month, Maha-navam!, he
should at midnight prostrate himself at his Guru’s feet, when
the latter will be pleased to initiate him in some Mantra and
the real nature of the six Cakras and of the sixfold path
of identification.

“ After he is thus qualified, Lord Mahadeva 2 gives him
the knowledge or capacity to see his inner soul. . . . Then
the Kundalini awakes, and, going up suddenly to Manipura,
becomes visible to the devotee-practitioner. Thence he has
to take Her slowly to the higher Cakras one after another,
and there perform the prescribed worship, and She will
appear to him more and more clearly. When the Ajna-Cakra
is crossed, the Kundalini quickly darts away like a flash of
lightning to Sahasrara, and enters the Island of Gems sur¬
rounded by the Kalpa trees in the Ocean of Nectar, unites
with Sadasiva there, and enjoys with Him.

“The practitioner should now wait outside the veil2
until Kundalini returns to Her own place, and on Her return

1 The Rsi of the Mantra is he to whom it was first revealed; the
metre is that in which it was first uttered by Siva ; and the Devata is
the Artha of the Mantra as Sabda. The Artha is fivefold as Devata,
Adhi-devata, Pratyadhi-devata, V amadhi-devta and Mantradhi-devata.

2 Siva initiates him in the knowledge ofJBrahman. Thus, Siva is
considered the Teacher of the Spiritual Gurus (Adinatha).

3 This, as well as some other details of this description, I do not
follow. Who is waiting outside the veil? The Jiva is, on the case stated,
within, if there be a veil, and what is it?

254 THE SIX CENTRES AND THE SERPENT POWER

continu e the process until She is joined for ever with Sada-
tiva in the Sahasrara, and never returns.

“ The process heretofore described and others of a similar
nature are always kept secret; yet the commentator says he
has, out pf compassion towards his disciples, given here an
outline of the method.

“ liven in the mere expectation of the return of Kundalini
from Sahasrara, the aspirant feels Brahmananda (Brahma
bliss). He who has once taken Kunclalini to Sahasrara is
led to desire nothing but Moksa (Liberation), if he has no
other expectation. Even if any of the Samaya practitioners
have some worldly expectations, they must still worship in
the microcosm only.

“ ' Subhagodaya 5 and other famous works on Srividya
say that the practitioner should concentrate his mind on
Devi who resides in Surya-mantjala (the sun’s disc), and so
on. This statement is not at variance with the teaching
contained in this book, for the Surya-mandala referred to
applies to the Pindanda (microcosm), and not to Brahmanda
(macrocosm). Similarly, all the verses advocating outer
worship are to be applied to the corresponding objects in
the Pindanda.” 1

The last, highest and most difficult form of Yoga is
Raja-Yoga. By means of Mantra, Hatha and Laya-Yoga
the practitioner by gradual attainment of purity becomes
fit for Savikalpa-Samadhi. It is through Raja- Yoga alone
that he can attain to Nirvikalpa-Samadhi. The former
Samadhi or Ecstasy is one in which, unless it perfects into
the second kind, there is a return to the world and its ex¬
perience. This is not so in the Samadhi of Raja-Yoga
in which there is not the slightest seed of attachment to

1 “ Saundaryalahari ” pp. 75-77, ending with: “ For full particulars
of these principles vide ‘ Suka Samhita,’ one of the five Sarhhitas of the
Samaya group.”

PRACTICE (YOGA: LAYA-KRAMA) 255

the world and in which therefore there is no return thereto
but eternal unity with Brahman. The first three kinds of
Yoga prepare the way for the fourth.1 In the Samadhi of
Mantra-Yoga the state of Mahabhava is attained marked by
immobility and speechlessness. In the Samadhi of Hatha-
Yoga respiration ceases and to outward experience the Yogi
is without sign of animation and like a corpse. In the
Samadhi of Laya-Yoga described in this book the Yogi has
no outer consciousness and is also immersed in the Ocean of
Bliss. The Samadhi of Raja-Yoga is complete (Cit-svarupa-
bhava) and final (Nirvikalpa) Liberation.2 There are, it is
said, four states of detachment (Vairagya) from the world3
corresponding to the four Yogas, the mildest form of Vairagya
being the mark of the first or Mantra-Yoga and the greatest
degree of detachment being the mark of the highest Yoga or
Raja-Yoga. Another mark of distinction is the prominence
given to the mental side. All Yoga is concerned with mental
practices but this is more specially so of Raja-Yoga which has
been described4 as the discrimination of the real from the
unreal, that is the infinite and enduring from the finite and
transient by reasoning with the help of the Upanisads and the
recognized systems of Philosophy.

The English reader must not, however, identify it with
mere philosophising. It is the exercise of Reason by the
morally pure and intellectually great under the conditions
and subject to the discipline above described with Vairagya
or Renunciation. In the man of Knowledge (Jnani), Buddhi

1 Raja-Yoga, by Swam! Dayananda, published by Sri-Bharata Dharma-
Mahamandala, Banaras.

2 Ibid., 19, 20.

3 Mrdu (intermittent, vague and weak), Madhyama (middling),
Adhimatra (high degree when worldly enjoyment even becomes a source
of pain), Para (highest when the mind is turned completely from worldly
objects and cannot be brought back to them under any circumstances).

4 Ibid., 5.

256 THE SIX CENTRES AND THE SERPENT POWER

or Reason holds full sway. Raja-Yoga comprises sixteen
divisions. There are seven varieties of Vicara (reasoning)
in sever, planes of knowledge (Bhumika) called Jnanada,
Sannyasada, Yogada, Lilonmukti, Satpada, Anandapada and
Paratpara.1 By exercise therein the Raja-Yogi gradually effec¬
tively practises the two kinds of Dharana,2 viz-, Prakrtyasraya
and Brahmasraya dependent on Nature or Brahman respec¬
tively. There are three kinds of Dhyana whereby the power
of self-realization (Atmapratyaksa) is produced. There are
four forms of Samadhi. There are three aspects of Brahman,
viz., Its gross aspect as immanent in the universe known as
the Virat-Purusa, its subtle aspect as the creator, preserver
and dissolver of all this as the Lord ( Isvara) and the supreme
aspect beyond that is Saccidananda. Raja-Yoga lays down
different modes of Dhyana for the three aspects.3 Of the
four Samadhis won by these exercises, in the two first or
Savicara, there is still a subtle connection with the conscious
working or the power of Vicara (reasoning, discernment), but
the last two are without this or Nirvicara. On reaching this
fourth state the Raja-Yogi attains Liberation even when living
in the body (Jivan-mukta) and is severed from the Karma-
Sraya.4 In the general view it is only by Raja-Yoga that this
Nirvikalpa-Samadhi is attained.

1 Similarly there are seven Bhumikas or planes of Karma, viz.,
Vividisa or Subheccha, Vicarana, Tanumanasa, Sattapatti Asamiakti,
Padarthabliavini, Turyaga and also seven planes of Worship {Upasana
Bhumika), viz-, Namapara, Rupapara, Vibhutipara, Saktipara, Gunapara,
Bhavapara, Svarupapara.

2 See p. 207, ante.

8 Raja-Yoga, by Dayananda SwamI, 19.

4 The mass of Karma Samskaras in their seed (Bija) state.

VII

THEORETICAL BASES OF THIS YOGA

This Yoga has been widely affirmed. The following review
does not profess to be exhaustive, for the literature relating
to Kundalini and Laya-Yoga is very great, but includes
merely a short reference to some of the Upanisads and
Puranas which have come under my notice, and of which
I kept a note, whilst engaged in this work. 1 It will, how¬
ever, clearly establish that this doctrine concerning the
Cakras, or portions of it, is to be found in other Sastras
than the Tantras, though the references in some cases are
so curt that it is not always possible to say whether they
are dealing with the matter in the same Yoga-sense as the
work here translated or as forms of worship (Upasana). It
is to noted in this connection that Bhuta-suddhi is a rite
which is considered to be a necessary preliminary to the
worship of a Deva.2 It is obvious that if we understand
the Bhuta-suddhi to here mean the Yoga practice described,
then, with the exception of the Yogi expert in this. Yoga,
no one would be competent for worship at all. For it is
only the accomplished (Siddha) Yogi who can really take
Kundalini to the Sahasrara. In this ordinary daily Bhuta-
suddhi, therefore, the process is purely a mental or imaginary
one, and therefore forms part of worship or Upasana, and
not Yoga. Further, as a form of worship the Sadhaka may,

1 There are many others. Some references kindly supplied to me by
Mahamahopadhyaya Adityarama Bhattacarya have also been inserted.

2 See Taranga I of the Mantramahodadhi: Devarca-yogyata-praptyai
bhuta-iuddhim samacaret.

258 THE SIX CENTRES AND THE SERPENT POWER

and doe?;, adore his Ista-devata in various parts of his body.
This, again, is a part of Upasana. Some of the Sastras
however; next mentioned, clearly refer to the Yoga process,
and others appear to do so.

In what are called the earliest Upanisads,1 mention is
made of certain matters which are more explicitly described
in such as are said by Western orientalists to be of later
date. Thus, we find reference to the four states of con¬
sciousness, waking, and so forth; the four sheaths; and to
the cavity of the heart as a “ soul ” centre.

As already stated, in the Indian schools the heart was
considere d to be the seat of the waking consciousness. The
heart expands during waking, and contracts in sleep. Into
it, during dreaming sleep (Svapna), the external senses are
withdrawn, though the representative faculty is awake; until
in dreamless sleep (Susupti), it also is withdrawn. Reference
is also made to the 72,000 Nadls; the entry and exit of the
Prana through the Brahma-randhra (above the foramen of
Monro and the middle commissure); and “ upbreathing”
through one of these Nadls. These to some extent probably
involve the acceptance of other elements of doctrine not
expressly stated. Thus, the reference to the Brahma-randhra
and the “ one nerve ” imply the cerebro-spinal axis with its
Susumna, through which alone the Prana passes to the
Brahma-randhra; for which reason, apparently, the Susumna
itself is referred to in the Siva-samhlta as the Brahma-randhra.
Liberation is finally effected by “ knowledge,” which, as the
ancient 7utareya-Aranyaka says, 2 “ is Brahman ”.

1 For some references from the older Upanisads, see an article by
Professor Rhys Davids in J.R.A.S., p. 71 (January, 1899) “ Theory of
Soul in Upanisads”. See also my “Principles of Tantra,” referring
amongst olhers to Prasna Upanisad, III. 6, 7.

2 P. 236 (edited by Arthur Barriedale Keith) of “Anecdota
Oxoniensia ”.

THEORETICAL BASES OF THIS YOGA

259

The Hamsa Upanisad1 2 opens with the statement that
the knowledge therein contained should be communicated
only to the Brahmacari of peaceful mind (Santa), self-con¬
trolled (Danta) and devoted to the Guru (Guru-bhakta).
Narayana, the Commentator, who cites amongst other works
the Tantrik Compendium the Sarada-Tilaka, describes himself
as “ one whose sole support is Sruti ” 8 (Narayanena Sruti-
matropajlvina). The Upanisad (§ 4) mentions by their names
the six Cakras, as also the method of raising of Vayu from the
Muladhara — that is, the Kunclalini-Yoga. The Hariisa (that
is, Jiva) is stated to be in the eight-petalled lotus below
Anahata 3 (§ 7) where the Ista-devata is worshipped. There
are eight petals, with which are associated certain Vrttis. With
the Eastern petal is associated virtuous inclination (Punye
matih); with the South-Eastern, sleep (Nidra) and laziness
(Alasya) ; with the Southern, badness or cruelty (Krura-mati) ;
with the South-Western, sinful inclination (Pape manisa) ;
with the Western, various inferior or bad qualities (Krida) ;
with the North-Western, intention in movement or action
(Gamanadau buddhih) ; with the Northern, attachment and
pleasurable contentment (Rati and Priti); and with the
North-Eastern petal, manual appropriation of things (Dravya-
grahana).4 * * In the centre of this lotus is dispassion (Vairagya).
In the filaments is the waking state (Jagrad-avastha) ; in the
pericarp the sleeping state (Svapna) ; in the stalk the state of

1 Upanisadarh Samuccayah: AnandaSrama Series, Vol. XXX, p. 593.

2 The Tantra, like every other Indian Sastra, claims to be based
on Veda.

8 This lotus is commonly confused with the Anahata. The latter is
a Cakra in the spinal column; the eight-petalled lotus is in the region of
the heart (Hyd) in the body.

4 Lit., “ taking of things ”, The translation of this and some of the

other Vrttis is tentative. It is not easy in every case to understand the

precise meaning or to find an English equivalent.

260 THE SIX CENTRES AND THE SERPENT POWER

dreamless slumber (Susupti). Above the lotus is “ the place
without support ” (Niralaihba-pradeSa), which is the Turiya
state. The Commentator Narayana says that the Vrtti of
the petids are given in the Adhyatma-viveka which assigns
them to the various lotuses. In the passage cited from the
Hamsopanisad, they, or a number of these, appear to be
collected in the centre of meditation upon the Ista-devata. In
§9 ten kinds of sound (Nada) are mentioned which have
definite physical effects, such as perspiration, shaking, and
the like, and by the practice of the tenth kind of Nada the
Brahmapada is said to be attained.

The Brahma-Upanisad1 mentions in v. 2 the navel
(Nabhi)., heart (Hrdaya), throat (Kantha), and head
(Murdha), places (Sthana) “where the four quarters of the
Brahman shine”. The Commentator Narayana says that
the Brahmopanisad, by the mention of these four, indicates
that they are the centres from which the Brahman may
(according to the method there prescribed) be attained.2
Reference is made to the lotuses at these four places, and
the mind is spoken of as the “ tenth door ” the other nine
aper tines being the eyes, ears, nostrils, and so forth.

The Dhyanabindu-Upanisad 3 refers to the hearing of
the Aniihata sounds by the Yogi (v. 3). The Upanisad
directs lhat with Puraka meditation should be done in the
navel o:a the Great Powerful One (Maha-vira) with four
arms and of the colour of the hemp flower (i.e., Visnu);
with Kumbhaka meditate in the heart on the red Brahma
seated on a lotus; and with Recaka think of the three¬
eyed one (Rudra) in the forehead. The lowest of these

1 AnandaSrama Series, Vol. XXIX, p. 325.

8 It Avail be observed that the two lower Tamasic centres are not here-
mentioned.

8 Ibid., p. 262.

THEORETICAL BASES OF THIS YOGA

261

lotuses has eight petals; the second has its head downwards;
and the third, which is compounded of all the Devatas (Sarva-
devamaya), is like a plantain flower (w. 9-12). In v. 13,
meditation is directed on a hundred lotuses with a hundred
petals each, and then on Sun, Moon, and Fire. It is Atma
which rouses the lotus, and, taking the Bija from it, goes to
Moon, Fire, and Sun.

The Amrtanada-Upanisad 1 refers to the five elements
and above them Ardha-matra — that is, Ajna (w. 30, 31).
The elements here are those in the Cakras, for v. 26 speaks
of the heart entrance as the aerial entrance (for the Vayu-
Tattva is here). Above this, it is said, is the gate of Libera¬
tion (Moksa-dvara). It is stated in v. 25 that Prana and
Manas go along the way the Yogi sees (paiyati), which the
Commentator says refers to the way Prana enters (and departs
from) Muladhara, and so forth. He also gives some Hatha
processes.

The Ksurika-Upanisad 2 speaks of the 72,000 Nadls,
and of Ida, Pingala and Susumna (vv. 14, 15). All these,
with the exception of Susumna, can “ be served by Dhyana-
Yoga ” (ib.). Verse 8 directs the Sadhaka “to get into the
white and very subde Nada (Quaere Nad!) and to drive
Prana- Vayu through it” ; and Puraka, Recaka, Kumbhaka,
and Hatha processes are referred to. The Commentator
Narayana on v. 8, remarks that Kundali should be heated
by the internal fire and then placed inside the Brahma-nadI,
for which purpose the Jalandhara-Bandha should be employed.

The Nrsimha-purvatapaniya Upanisad3 in Ch. V, v. 2,
speaks of the SudarSana (which is apparently here the
Muladhara) changing into lotuses of six, eight, twelve,

1 Op. tit., 43. The Am|ta-bindu-Upanisad at p. 71 deals generally
with Yoga.

2 Ibid ., Vol. XXIX, p. 145.

3 Anandairama Edition, Vol. XXX, p. 61.

262 THE SIX CENTRES AND THE SERPENT POWER

sixteen, and thirty-two petals respectively. This corresponds
with the number of petals as given in this work except as to
the second. For, taking this to be the Svadhisthana, the
second lotus should be one of ten petals. Apparently this
divergence is due to the fact that this is the number of letters
in the Mantra assigned to this lotus. For in the six-petalled
lotus is Ihe six-lettered Mantra of SudarSana; in the eight-
petalled lotus the eight-lettered Mantra of Narayana; and in
the twelve-petalled lotus the twelve-lettered Mantra of
Vasudeva. As is the case ordinarily, in the sixteen-petalled
lotus are the sixteen Kalas (here vowels) sounded with Bindu
or Anusvara. The thirty-two-petalled lotus (Ajna) is really
two-petalled because there are two Mantras here (each of
sixteen letters) of Nrsimha and His Sakti.

The sixth chapter of the Maitri-Upanisad 1 speaks of
the Nadis; and in particular of the Susumna; the piercing
of the Mandalas Sun, Moon, and Fire (each of these being
within the other, Sattva in Fire, and in Sattva Acyuta) ; and of
Amana, which is another name for Unman!.

Both the Yoga-tattva-Upanisad, 2 and Yoga-Sikha Upa-
nisad8 refer to Hatha- yoga, and the latter speaks of the
closing of the “inner door,” the opening of the gateway of
Susumna. (that is, by Kundialin! entering the Brahma-dvara),
and the piercing of the Sun. The Rama-tapaniya-Upanisad 4
refers to various Yoga and Tantrik processes, such as Asana,
Dvara-puja, Pitha-puja, and expressly mentions Bhuta-£uddhi,
which, as above explained, is the purification of the elements

1 Vol. XXIX of same edition, p. 345; see pp. 441, 450, 451, 458
and 460.

2 Same edition, Vol. XXIX, p. 477.

3 Ibid. , p. 483; and as to the passage of KundalinI through the
Brahma-dvara, see p. 485.

* Anaidasrama Edition, Vol. XXIX, p. 520.

THEORETICAL BASES OF THIS YOGA

263

in the Cakras, either as an imaginative or real process, by the
aid of Kundalini.

I have already cited in the Notes numerous passages on
this Yoga from the Sandilya-Upanisad of the Atharva-veda,
the Varaha and Yoga-kundalinl-Upanisads of the Krsna-
Yajurveda, the Mandala-Brahmana-Upanisad of the Sukla-
Yajurveda, and the Nada-bindu-Upanisad of the Rgveda.1

The great Devi-bhagavata-Purana (VII. 35, XI. 8) men¬
tions in a full account the Six Cakras or Lotuses; the rousing
of Kundalini (who is called the Para-devata) in the Muladhara
by the manner here described, uniting Jiva therewith by the
Hamsa-Mantra; Bhuta-Suddhi; the dissolution of the gross
Tattvas into the subtle Tattvas, ending with Mahat in
Prakrti, Maya in Atma. The Dhara-mandala is mentioned,
and it and the other Mandalas are described in the manner
here stated. The Bijas of Prthivi and other Tattvas are given.
Allusion is also made to the destruction of the “ man of sin ”
(Papa-purusa), in terms similar to those to be found in the
Maha-nirvana and other Tantras. A remarkable Dhyana of
Prana-Sakti is to be found in this chapter, which reads very
much like another which is given in the Prapaiicasara-Tantra.2

Linga-Purana, Part I, Ch. LXXV, mentions the Cakras
with their different petals, the names of which are given by
the Commentator. Siva is Nirguna, it says, but for the
benefit of men He resides in the body with Uma, and Yogis
meditate upon Him in the different lotuses.

Chapter XXIII of the Agni-Purana, which is replete
with Tantrik rituals, magic, and Mantras, also refers to
the Bhuta-suddhi rite wherein, after meditation with the

1 These Yoga-Upanisads have been recently translated as part of
“ Thirty Minor Upanisads,” by K. Narayanasvami Aiyar (Theosophical
Society of Madras, 1914).

2 See Ch. XXXV, Vol. Ill of my “Tantrik Texts

264 THE SIX CENTRES AND THE SERPENT POWER

respective Bija-Mantras on the navel, heart, and Ajna centres
the bod)' of the Sadhaka is refreshed by the flow of nectar.

Finally, an adverse critic of this Yoga whom I cite
later invokes the authority of the great Samkara, though in
fact, if tradition be correct, it is against him. Samkara, in
whose Maths may be found the great Tantrik Yantra called
the Sri Cakra, says in his Commentary on w. 9 and 10 of
Ch. VIII of the Bhagavad-Gita: “First the heart lotus
(Anahata) is brought under control. Then, by conquering
Bhumi (Muladhara, etc.) and by the upward going
Nadi (Susumna), after having placed Prana between the
two eyebrows (see v. 38, Satcakra-nirupapa), the Yogi reaches
the lustrous light-giving Purusa.” On this the Tika of
Anandagiri runs: “By the Susumna-Nadi between Ida and
Pingala. The throat is reached by the same way — the space
between the eyebrows. By conquering earth (Bhumi) is
meant the process by which the five Bhutas are controlled.”
Sridhara-Svami says: “By the power of Yoga (Yoga-bala)
Prana must be led along the Susumna.” And Madhusudana-
Sarasvati says: “The upward-going Naqli is Susumna, and
the conquest of Bhumi and the rest is done by following the
path indicated by the Guru; and by the space between the
eyebrows is meant the Ajna Cakra. By placing Prana there,
it passes out by the Brahma-randhra, and the Jiva becomes
one with the Purusa.” The famous hymn called Ananda-
lahari (“Wave of Bliss”), which is ascribed to Samkara,
deals with this Yoga (Satcakra-bheda) ; and in the thirteenth
chapter of Vidyaranya’s Samkara-vijaya the six lotuses are
mentioned, as also the fruit to be gained by worshipping the
Devata in each Cakra.1

1 Set also Anandagiri’s Samkaravijaya and Madhava’s Samkara -
vijaya (Ch. XI; see also ib., where Sri-Cakra is mentioned).

THEORETICAL BASES OF THIS YOGA 265

Pandit R. Anantakrsna-Sastri says: 1

“ Many a great man has successfully worked the
Kundalini to the Sahasrara, and effected her union with
the Sat and Cit. Of these stands foremost the great and
far-famed Samkaracarya, a humble pupil of one of the
students of Gaudapadacarya, the author of the well-known
‘ Subhagodaya ’ (52 Slokas). Having well acquainted himself
with the principles contained in this work, Sri Samkaracarya
received special instructions based upon the personal ex¬
perience of his Guru. And adding his own personal experience
to the above advantages, he composed his famous work on the
Mantra-Sastra, consisting of 100 Slokas; the first forty-one of
these forming the ‘Ananda-Lahari,’ and the rest forming the
* Saundarya-Lahari 5 ; the latter apostrophizes the Devi as a
being who is beauteous from head to foot.

“‘Ananda-Lahari’ may be said to contain the quint¬
essence of the Samayacara. The work is all the more
valuable because the author teaches it from personal experi¬
ence. Lengthy commentaries are written on almost every
syllable of the text. The value attached to the work may
be adequately understood by the following theory. Some
hold that Siva is the real author of * Ananda-Lahari,’ and
not Samkaracarya, who was but a Mantra-drasta or Rsi
— i.e.y one who realized the process and gave it to the
world. No less than thirty-and-six commentaries on this
work are now extant. Among them we find one written
by our great Appaya-Diksita. The commentaries are not
entirely different, but each has its own peculiar views and
theories.

“ As for the text of * Ananda-Lahari,’ it contains forty-
and-one Slokas. According to some commentators, the
Slokas are 35 in number; some recognize only 30, and

1 “ Saundaryalahari,” pp. 10-15.

266 THE SIX CENTRES AND THE SERPENT POWER

according to Sudha-vidyotini and others only the following
Slokas constitute the text of * Ananda-Lahari5 : 1-2, 8-9,
10-11, 14-21, 26-27, 31-41. In my opinion, also, the
last statement seems to be correct, as the other Slokas treat
only of Prayogas (applications of Mantras) for worldly
purposes:.1 Only a few of these Prayogas are recognized by
all the commentators; while the rest are passed over as
being entirely Karmic.

“As has been remarked already, ‘Ananda-Lahari’ is
but an enlargement of the work called Subhagodaya by
Gaudapada, who is the Guru of the author’s Guru. That
work gives only the main points, without any of the charac¬
teristic £.dmixture of illustrations, etc., above noticed.

“Of all the commentaries on ‘Ananda-Lahari’ Laksml-
dhara’s seems to be the most recent; yet in spite of
this it Is the most popular, and with reason, too. Other
commentaries advocate this or that aspect of the various
philosophical schools; but Laksmidhara collates some of
the views of others, and records them side by side with his
own. Elis commentary is in this way the most elaborate.
He sides, with no party;2 his views are broad and liberal.
All schools of philosophers are represented in his com¬
mentaries. Laksmidhara has also commented on many
other works on Mantra-Sastra, and is consequently of
much high repute. So his commentaries are as valuable
to both * Ananda-Lahari’ and * Saundarya-Lahari’ as
Sayana’i: are to the Vedas.

“Laksmidhara seems to have been an inhabitant of
Southern India; the observances and customs he describes
all point to this conclusion; the illustrations he adduces

1 Thus, w. 13, 18, 19 are said to treat of Madana-prayoga — that is,
application for the third Purusartha or Kama (desire).

2 He seems to be adverse to the Uttara or Northern Kaula School.
— A.A.

THEORETICAL BASES OF THIS YOGA

267

smack invariably of the South, and even to this day his views
are more followed in the South than in the North. He has
also written an elaborate commentary on Gaudapada’s Subha-
godaya. The references to that in the commentary to this
work, and the commentator’s apology here and there for
repeating what he has written on the former occasion, lead to
the inference that the author had for his life-work the com¬
mentary on the original book.

“Acyutananda’s commentaries are in Bengali characters,
and are followed as authority in Bengal even to this day.1
Various commentaries are followed in various places but few
have risen to be universally accepted.

“ There are only three or four works treating of Prayoga
(application) ; I have had access to all of them. But here
I have followed only one of them, as being the most prominent
and important. It comes from an ancient family in Conjee-
varam. It contains 100 Slokas. The Yantras (figures) for
the Mantras contained in the £lokas, the different postures
of the worshipper, and similar prescriptions, are clearly de¬
scribed in it to the minutest detail.

“ There seems to be some mystical connection between
each Sloka and its Bijaksara.2 But it is not intelligible, nor
has any of the Prayoga Kartas 3 explained the same.

“ The following is a list of commentaries written upon
* Ananda-Lahari some of them include ‘ Saundarya-Lahari ’
also:

** I. * Manorama ’ a Commentary. 2. A commentary by
e Appaya-Diksita (Tanjore Palace Library). 3. ‘Visnu-
paksl.’ Perhaps this may be the same as No. 14 given below.
4. By Kaviraja-Sarman — about 3,000 granth^s (Deccan- Col¬
lege Library). 5. ‘ Manju-bhasinl,’ by Krsnacarya, the son

1 1 have followed this commentary also in my “ Wave of Bliss ”. — A.A.

8 Bija or root-mantra. — A.A.

8 Those writers who deal with the practical application. — A.A.

268 THE SIX CENTRES AND THE SERPENT POWER

of Vallabhacarya — sloka about 1,700. He says in his In¬
troduction that Sri-Samkaracarya praised the Brahma-Sakti
called KundalinI when he was meditating on the banks of the
Ganges. He gives the purport of this work in his first Sloka:

* I praise constantly the KundalinI, who creates innumerable
worlds continuously, though She is like a filament of the lotus,
and who resides at the root of the tree (Muladhara) to be
roused a.nd led (to Sahasrara).’ This is popular in the Bengal
Presidency. 6. Another Commentary, called ‘Saubhagya-
vardhard,* by KaivalyaSrama. The Adyar Library has a
copy of it. This is popular throughout India, so we can get
as many MSS. of the same as we require from different places.
It contains about 2,000 granthas. 7. By KeSava-bhatta.
8. ‘Tattva-dipika,5 by Gangahari, a small Commentary based
on Tantra-Sastra. 9. By Gangadhara. 10. By Goplramana-
tarkapravacana — granthas about 1,400. Seems to be of
recent origin. 1 1 . Gauri-kanta-sarvabhauma-bhattacarya —
granthas about 1 ,300. Of recent origin. 12. ByJagadiSa. 13.
By J agannatha-Pancanana. 14. By Narasimha — granthas
1,500. The chief peculiarity of this commentary is that it
explains the text in two different ways, each sloka being
applicable to Devi and Visnu at the same time. Though
some commentators have given different meanings to some
of the verses, yet all of them apply to the different aspects
of Devi alone, and not to the different Devatas. 15. f Bha-
varthadipa,’ by Brahmananda1 — granthas about 1,700.
16. By Malla-bhatta. 17. By Mahadeva-vidya-vagisa. 18. By
Madhavavaidya (Deccan College Library). 19. By Rama-
candra. — granthas about 3,000 (Deccan College Library).
20. By Ramanan^a-tirtha. 21. Laksmidhara’s ; which is

1 This is the celebrated Bengali Parama-hamsa guru of Purnananda-
Svami, author of the Satcakra-nirupana. Brahmananda was the author
of the c elebrated Saktananda-taranginl. — A. A.

THEORETICAL BASES OF THIS YOGA

269

well known to the public, and needs no comment. This has
been brought out excellently in Deva Nagara type by the
Mysore Government lately. 22. By Viivambhara. 23. By
Srfkantha-bhatta. 24. Rama-Suri. 25. By Dindima (Adyar
Library.) 26. By Ramacandra-Misra — granthas about 1,000
(Deccan College Library). 27. By Acyutananda (printed in
Bengali characters). 28. SadaSiva (Government Oriental
Library, Madras). 29. Another nameless Commentary
(Government Oriental Library, Madras). 30. By Srfrahga-
dasa. 31. By Govinda-Tarka-vagisa-Bhattacarya — granthas
600. He seems to give the Yantra also for each verse.
Further, he says that the god Mahadeva specially incarnated
as Sarhkaracarya to promulgate the Science of Sri-vidya.
32. Sudha-vidyotini, by the son of Pravarasena. This com¬
mentator says that the author of this famous hymn was
his father, Pravarasena, Prince of the Dramidas. He tells us
a story in connection with PravaraSena’s birth which is very
peculiar. As he was born in an inauspicious hour, Dramida,
the father of Pravarasena, in consultation with his wise
minister, by name Suka, threw him out in the forest, lest he
the (father) should lose his kingdom. . . . The child praised
Devi by this hymn, and, pleased with it, the Devi fostered
and took care of him in the forest. The story ends by saying
that the boy returned to his father’s dominion and became
Kang. By his command, his son, the present commentator,
wrote Sudha-vidyotini, after being fully initiated into this
mystic Sastra, Sri-vidya. The account, however, appears to
be rather fantastic. This MS. I got from South Malabar
with much difficulty. It gives the esoteric meaning of the
verses in ‘ Ananda-Lahari,’ and seems to be a valuable relic
of occult literature. 33. The book of Yantras with Prayoga.
This is very rare and important.

“ Besides the above commentaries, we do not know how
many more commentaries there are upon this hymn.”

270 THE SIX CENTRES AND THE SERPENT POWER

The celebrity of “ Ananda-Lahari ” and the great number
of commentaries upon it are proof of the widespread and
authoritative character of the Yoga here described.

To conclude with the words of the Commentator on the
TriSati: “ It is well known in Toga-Sastras that nectar (Amrta)
is in the head of all breathing creatures (Pram), and that on
Kundali going there by the Yoga-path which is moistened by
the current of that nectar Yogins become like Isvara.” 1

The Cakras, however, mentioned are not always those
of the body above stated, as would appear from the following
account, which, it will be observed, is peculiar, and which is
taken from the Satcakra Upanisad of the Atharvaveda.2 *
Apparently reference is here made to cosmic centres in the
worship of the Visnu Avatara called Nrsimha.

“ Om. The Devas, coming to Satyaloka, thus spoke to
Prajapati, saying, ‘Tell us of the Narasimha8 Cakra,’ (to
which he replied): There are six Narasimha Cakras. The
first and second have each four spokes; the third, five; the
fourth, six; the fifth, seven; and the sixth, eight spokes.
These six are the Narasimha Cakras. Now, what are their
names (that is what you ask). They are Acakra,4 5 Sucakra,6
Mahacakra,6 Sakalaloka-raksana-cakra,7 Dyucakra,8 Asuran-
taka-cakra.9 These are their respective names. [1]

1 Sarvesam praninam shirasi amrtam asti iti yogamargena kunda-
linigamane tatratya tatpravahaplutena yoginam Iivarasamyam jayate
iti yogasas tresu prasiddham (Comm. v. 1).

2 Bibliotheca Indica, ed. Asiatic Society (1871). The notes are from
the Commentary of Narayana.

8 The man-lion incarnation of Visnu.

4 Anandatmaka; in the self of Ananda (bliss).

5 Good, perfect.

8 Lustrous (Tejomaya).

7 The Cakra which by the Saktis of Jfiana and Kriya protects all
regions (I, oka).

8 The Cakra of the path reached by Yoga.

9 The Cakra which is the death of all Asuras, or liars.

THEORETICAL BASES OF THIS YOGA

271

“Now, what are the three circles (Valaya)? These are
inner, middle and outer.1 The first is By a; 2 the second,
Narasimha-gayatri;3 and the third, or outer, is Mantra.
Now, what is the inner circle? There are six such (for each
Cakra has one); these are the Narasimha, Mahalaksmya,
Sarasvata, Kamadeva, Pranava, Krodha-daivata (Bxjas),
respectively.4 These are the six interior circles of the six
Narasimha-Cakras. [2]

“Now, what is the middle circle? There are six such.
To each of these belong Narasiihhaya, Vidmahe, Vajra-
nakhaya, Dhimahi, Tannah, Simhah pracodayat, respec¬
tively.6 These are the six circles of the six Narasimha-Cakras.
Now, what are the six outer circles ? The first is Anandatma
or Acakra; the second is Priyatma or Sucakra; the third is
Jyotiratma or Maha-Cakra; the fourth is Mayatma or Sakala-
loka-raksana-Cakra ; the fifth is Yogatma or Dyu-Cakra; and
the sixth is Samaptatma or Asurantaka-Cakra. These are the
six outer circles of the six Narasimha-Cakras.6 [3]

1 That is, each Cakra has three divisions — inner, middle, and outer;
or Bija, Narasimha-Gayatri, Mantra.

2 The root Mantra, which in this case are those given in the next
note but one.

8 That is, the Mantra. Narasiihhaya vidmahe vajranakhaya dhimahi,
tannah simhah pracodayat. (May we contemplate on Narasimha, may
we meditate on his Vajra-like claws. May that man-lion direct us.)

4 That is, the following Bijas: Ksaum (in Acakra) ; Srirh, His Sakti
(in Sucakra) ; Aim (in Maha-Cakra) ; Klim (in Sakalaloka-raksaiia-Cakra) ;
Cm (in Dyu-Cakra) ; and Hum (in Asurantaka-Cakra).

8 That is, to each of them is assigned the several parts of the Nara¬
simha-gayatri above-mentioned.

8 The Atma as bliss, love, light or energy, Maya, Yoga, and the con¬
cluding Cakra which is the destruction of all Asuras.

272 THE SIX CENTRES AND THE SERPENT POWER

“Now, where should these be placed?1 Let the first be
placed in the heart;2 the second in the head;3 the third at
the site of the crown-lock 4 (Sikhayam) ; the fourth all over
the body; 5 the fifth in all the eyes 6 (Sarvesu netresu) and
the sixth in all the regions 7 (Sarvesu desesu) . [4]

“He who does Nyasa of these Narasimha-Cakras on two
limbs becomes skilled Anustubh,8 attains the favour of Lord
Nrsimha, success in all regions and amongst all beings, and
(at the end) Liberation (Kaivalya). Therefore should this
Nyasa be done. This Nyasa purifies. By this one is made
perfect :in worship, is pious, and pleases Narasimha. By the
omission thereof, on the other hand, the favour of Nrsiihha is
not gained nor is strength, worship, nor piety generated. [5]
“ He who reads this becomes versed in all Vedas, gains
capacity to officiate as priest at all sacrifices, becomes like
one who has bathed in all places of pilgrimage, an adept in
all Mantras, and pure both within and without. He be¬
comes the destroyer of all Raksasas, Bhutas, Pisacas, Sakinls,
Pretas, and Vetalas.9 He becomes freed of all fear; there¬
fore should it not be spoken of to an unbeliever.” 10 [6]

1 That is, how should Nyasa be done? That is explained in the text
and follov/ing notes where the Nyasa is given.

2 Ksj.um N arasimhay a acakraya anandatmane svaha hrdayaya
namah.

3 fjrlih vidmahe sucakraya priyatmane svaha sirase svaha.

4 Aini vajra-nakhaya maha-cakraya jyotiratmane svaha iikhayai vasat.

5 Klim dhimahi sakala-loka-raksana-cakraya mayatmane svaha.
kavacaya hum.

• Oiii tanno dyu-cakraya yogatmane svaha netra-trayaya vausat.

7 Haum nrsimhah pracodayat asurantaka-cakraya satyatmane svaha
astraya pliat.

8 That is, he becomes capable of speech— a poet. He knows the
beginning and end of all things and is able to explain all things.

9 Vaiious forms of terrifying and malignant spiritual influences.

10 That is, not to one who is not competent (Adhikari) to receive
this knowledge. Here ends the Atharvaniya Satcakropanisad.

THEORETICAL BASES OF THIS YOGA

273

Notwithstanding the universal acceptance of this Yoga,
it has not escaped some modem criticism. The following
passage in inverted commas is a summary 1 of that passed by
an English-educated 2 Guru from one of whose disciples
I received it. It was elicited by the gift of the Sanskrit text
of the works here translated:

“Yoga as a means to liberation is attained by entry
through the doors ofjnana (Knowledge) and Karma (Action).
Yoga is doubtless bliss, for it is the union of the Jxvatma
with the Brahman who is Bliss (Ananda). But there are
various forms of Bliss. There is, for instance, physical bliss,
gross or subtle as it may be. It is a mistake to suppose
that because a method of Yoga procures bliss it therefore
secures liberation. In order that we be liberated we must
secure that particular Bliss which is the Brahman. Some
centuries ago, however, a band of Atheists (i.e., the Buddhists)
discovered the doctrine of the Void (Sunyavada), and by a
false display of a new kind of Nirvana-Mukti locked up these
two doors which gave entry to liberation. To-day these
doors are secured by three padlocks. The first is the doctrine
that by faith one attains Krsna, but where there is argument
(Tarka) He is far away. The second is the error of the
Brahmos, who in Western fashion think that they can control
the formless, changeless Brahman by shutting their eyes in
church and repeating that He is the merciful, loving Father
who is ever occupied with our good, and that if He be
flattered He will be pleased; for worship (Upasana) is
flattery. The third is the opinion of those to whom all reli¬
gious acts are nothing but superstition; to whom self-interest

1 If my summary, taken from the Bengali, points the piteous acer¬
bities of the original, the critic would, I am sure, not complain.

2 It is always important to record such a fact, for it generally in¬
fluences the outlook on things. In some cases the mind is so westernized
that it is unable to appreciate correctly ancient Indian ideas.

274 THE SIX CENTRES AND THE SERPENT POWER

is the only good, and whose pleasure it is to throw
dust into the eyes of others and secure the praise of those
whom they have thus blinded. Visnu, in order to cause the
disappearance of the Vedas in the Kali age, manifested as the
atheist Buddha and allowed various false doctrines, such as
that of the Arhatas, to be proclaimed. Rudra was affected
by the sin of destroying the head of Brahma. Then he began
to dance, and a number of Ucchista (or low malignant)
Rudras whose deeds are never good, issued from His body.
Visnu and Siva asked each other, * Gan we do these people
any good?’ Their partial manifestations then promulgated
Sastras opposed to the Vedas, fitted for the atheistic bent of
their minds, that they might haply thereby rise through them
to higher things. God fools the wicked with such Scriptures.
We must now, however, discriminate between Sastras. It is
not because it is said in Sanskrit ‘ Siva says ’ (Siva uvaca)
that we should accept all which follows this announcement.
All that is opposed to Veda and Smrti must be rejected. Of
the enemies of the Vedas 1 for whom such Sastras were
■designed, some became Vaisnavas, and others Saivas. One
of such Scriptures was the Tantra with a materialistic Yoga
system called Satcakra-Sadhana, which is nothing but a
trickery on the part of the professional Gurus, who have not
hesitated also to promulgate forged scriptures. * The very
mention of Tantrik Sastra fills us with shame.’ The Sat¬
cakra-Sadhana is a mere obstruction to spiritual advance¬
ment. The Bliss which is said to be attained by leading
Kundali to the Sahasrara is not denied, since it is affirmed
by those who say they have experienced it. But this Bliss
(Ananda) is merely a momentary superior kind of physical

1 This no Tantrik would, I think, admit. He would say that it is
ignorance (Avidya) which sees any differences between Veda and Agama.
The critic re-echoes some Western criticisms.

THEORETICAL BASES OF THIS YOGA

275

Bliss which disappears with the body, and not the Bliss which
is Brahman and liberation. Moksa is not to be got by
entering the Sahasrara, but in leaving it by piercing the
Brahma-randhra and becoming bodiless.1

“ The Tantrik seeks to remain in the body, and thus to
obtain liberation cheaply, just as the Brahmos and Members
of the Arya-Samaja have become Brahmajnanis (knowers of
the Brahman) at a cheap price. Nectar, too, is cheap with
the Tantriks. But what is cheap is always worthless, and this
shows itself when one attempts to earn some fruit from one’s
endeavours. * And yet all men are attracted when they hear
of Satcakra.’ Many are so steeped in Tantrik faith that they
can find nothing wrong with its Sastras. And the Hindu
now-a-days has been put in such a maze by his Tantrik
Gurus that he does not know what he wants. For centuries
he has been accustomed to the Tantrik Dharma,2 and his eyes
are therefore not clear enough to see that it is as truly
unacceptable to a Hindu as it is to a Mussalman. In fact,
these persons (for whose benefit this Guru makes these
remarks) are full of Mlecchata,3 though, after all, it must be
admitted to be some advance for such a creature as a Mleccha
to adhere even to Tantrik doctrine. For bad as it is, it is
better than nothing at all. All the same, the Gurus delude

1 It is true that complete Mukti or Kaivalya is bodiless (Videha). But

there is a Mukti in which the Yogi retains his body (Jivanmukti). In
truth, there is no “leaving,” for Atma, as Samkara says, does not come
and go.

3 This, at any rate, attests its wide pervasiveness.

3 This is a contemptuous term which has descended from the days
when the stranger was looked on as an object of enmity or contempt. Just
as the Greeks and Chinese called anyone not a Greek or a Chinese a
“barbarian,” so Hindus of the Exoteric School call all non-Hindus,
whether aboriginal tribes or cultivated foreigners, Mlecchas. Mlecchata
is the state of being a Mleccha. It is to the credit of the Sakta-Tantra
that it does not encourage such narrow ideas.

276 THE SIX CENTRES AND THE SERPENT POWER

them with their fascinating talk about Satcakra. Like a lot
of the present-day advertisers, they offer to show their so-called
* Lotuses ’ to those who will join them. Men are sent to
collect people to bring them to a Diksa-guru (initiator). In
this respect the Tantriks act just like coolie recruiters for the
tea-gardens.1 The Tantrik says there are really ‘Lotuses’
there; but if the Lotuses are really there, why are we not told
how we may see them?2 And there also are supposed to be
Devatas, Dakinis, Yoginls, * a'l ready at every moment for
inspection’.3 And, then, how material it all is! They speak of
a Para -Siva above Siva, as if there was more than one
Brahman.4 And, then, the nectar is said to be of the colour
of lac. Well, if so, it is a gross (Sthula) and perceptible thing;
and as a doctor can then squeeze it out there is not need for
a Guru.5 In short, the Tantrik Satcakra is nothing but
‘ a sweet in the hands of a child ’. A child who is wayward is
given a sweet to keep him quiet. But if he has sense enough
to know that the sweet is given to distract him, he throws it
away, and finds the key to the locked doors of Yoga, called
Karma and Jnana. This process of Yoga was expelled from
Hindu society centuries ago. For nearly 2,500 years ago
Samkara,6 when destroying atheism, exterminated also

1 These wander about India persuading the villagers to go and work
on the tea-gardens, to which they are then conveyed by means which, to
say the least, are not always admirable. Truth makes it necessary to state
that the allegation that the Gurus employ agents to secure followers is
baseless. The Gurus of the right type as a matter of fact are very parti¬
cular about the competency of the would-be disciple.

8 The books and the Gurus claim to do so.

8 It is not a peep-show open to any. Only those are said to see who
have mat tered the great difficulties in this path.

4 Th ere is one Brahman with His aspects.

8 This nectar is in the body. What is perceptible is not always such
a gross tiling as those with which medicine is concerned.

6 This is the Indian tradition as to the philosopher’s date.

THEORETICAL BASES OF THIS YOGA 277

Satcakra-Yoga.1 Samkara then showed the worthlessness of
the Tantras. They are again to-day attempting to enter
Hindu society, and must be again destroyed.”

The writer of the note thus summarized omitted to notice
or perhaps was unaware that the Cakras are mentioned in
the Upanisads, but endeavoured to meet the fact that they
are also described in the Puranas by the allegation that the
Pauranik Cakras are in conformity with the Vedas, whereas
the Tantrik Cakras are not. It is admitted that in the Siva-
Purana there is an account of the six centres, but it is said
that they are not there alleged to actually exist, nor is anything
mentioned of any Sadhana in connection with them. They
are, it is contended, to be imagined only for the purpose of
worship. In external worship Devas and Devls are wor¬
shipped in similar Lotuses. The Puranas, in fact, according
to this view, convert what is external worship into internal
worship. If, according to the Purana, one worships an
interior lotus, it is not to be supposed that there is anything
there. One is worshipping merely a figment of one’s im¬
agination, though it is curious to note that it is said that this
figment secures certain advantages to the worshipper and the
latter must commence, according to this critic, with the
Cakra which he is qualified to worship. It is not obvious
how any question of such competency arises when each of
the Cakras is imagined only. Attention is drawn to he fact
that in the Linga-Purana there is nothing about the rousing
of Kundali, the piercing of the six centres, the drinking of
nectar, and so forth. The Purana merely says, “Meditate
on Siva and Devi in the different lotuses.” There is, it is

1 When Samkara disputed with the Kapalika Krakaca, the latter
invoked to his aid the fierce form of Siva called Bhairava. But on
Samkara’s worshipping the God, the latter said to Krakaca, “Thy
time has come,” and absorbed His devotee into Himself. See Madhava’s
Samkara-vijaya, Ch. XV.

278 THE SIX CENTRES AND THE SERPENT POWER

thus contended, a radical difference between the two systems.
“In the Pauranik description of the Cakras everything is
stated clearly; but with the Tantrik all is mystery, or else
how indeed, except by such mystification, could they dis¬
honestly carry on their profession as Gurus? ”

Buddhists may dispute this critic’s understanding of their
Sunyavada, as Tantriks will contest his account of the origin
of their Sastra. The Historian will call in question the
statement that Samkara 1 abolished the Tantra. For, according
to the Sariikara-vijaya, his action was not to abolish any of
the sects existing at his time, but to reform and establish
bonds of unity between them, and to induce them all through
their differing methods to follow a common ideal. Thus,
even though Krakaca was absorbed into his God, the extreme
Tantrik sect of Kapalikas which he represented is said to have
continued to exist with Samkara’s approval, though possibly
in a modified form, under its leader Vatukanatha. The
Brahmos, Aryasamaja, Vaisnavas, and Saivas, may resent
this critic's remarks so far as they touch themselves. I am
not here concerned with this religious faction, but will limit
the following observations in reply to the subject in hand :

The criticism, notwithstanding its “pious” acerbity
against forms of doctrine of which the writer disapproved,
contains some just observations. I am not, however, here
concerned to establish the reality or value of this Yoga
method, nor is proof on either of these points available
except through actual experiment and experience. From
a doctrinal and historical point of view, however, some reply
may be made. It is true that Karma and Jnana are means
for the: attainment of Moksa. These and Bhakti (devotion)
which may partake of the character of the first or the second,

1 Sec ante, p. 277.

THEORETICAL BASES OF THIS YOGA

279

according to the nature of its display,1 are all contained in the
eight processes of yoga. Thus, they include Tapas, a form of
Karma-Yoga,2 and Dhyana, a process of Jnana-Yoga. As has
been pointed out, the “ eight-limbed ” Yoga (Astanga-Yoga)
includes Hatha processes, such as Asana and Pranayama.
What Hatha-Yogis have done is to develop the physical or
Hatha processes and aspect. The true view of Hatha-vidya
recognizes that it is 'an auxiliary of Jhana whereby Moksa is
obtained. It is also obviously true that all Bliss is not Moksa.
Ananda (Bliss) of a kind may be secured through drink or
drugs, but no one supposes that this is liberating Bliss. Simi¬
larly, Hatha-Yoga processes may secure various forms of gross
or subtle bodily Bliss which are not The Bliss. There is,
however, a misunderstanding of the system here described
when it is described as merely materialistic. It has, like other
forms of Yoga, a material side or Hatha aspect, since man is
gross, subtle, and spiritual; but it has a Jnana aspect also. In
all Yoga there is mental exercise. As the Jiva is both material
and spiritual, discipline and progress in both the aspects is
needed. Kundali is aroused by Mantra, which is a form of
Consciousness (Caitanya). “ It is he whose being is immersed
in the Brahman,” who arouses the Dev! Kunclali by the
Mantra Humkara (v. 50). The Dev! is Herself Suddha-Sattva 3
(v. 51). “The wise and excellent Yogi, wrapt in Samadhi
and devoted to the Lotus Feet of his Guru, should lead
Kula-kundal! along with Jiva to Her Lord the Para-Siva in the

1 Thus, the offering of flowers and the like to the Divinity partakes
of the nature of Karma; whilst Bhakti in its transcendental aspect, in
which by love of the Lord the devotee is merged in Him, is a form of
Samadhi.

8 When, however, we deal with what are called the three Kan<Jas
— viz.. Karma, Upasana, and Jhana — Tapas and the like practices form
part of Upasana-Kaijda. The above definition is for the purposes of
Yoga classification only.

3 Sattva, Atisattva, Parama-sattva, Suddha-sattva, and ViSuddha-
sattva, are five different forms of Caitanya.

280 THE SIX CENTRES AND THE SERPENT POWER

abode of Liberation within the pure Lotus, and meditate upon
Her who grants all desires as the Caitanyarupa Bhagavat!
(that is, the Devi whose substance is Consciousness itself) ; and
as he leads Kula-kundali he should make all things absorb
in Her.” Meditation is made on every centre in which She
operates:. In the Ajna centre Manas can only unite with and
be absorbed into Kundalini by becoming one with the Jnana-
Sakti which She is, for She is all Saktis. The Laya-Yoga is
therefore a combination of Karma and Jnana. The former
mediately and the latter directly achieves Moksa. In the
Ajna is Manas and Om, and on this the Sadhaka meditates
(v. 33). The Sadhaka’s Atma must be transformed into a
meditation on this lotus (v. 34). His Atma is the Dhyana of
Om, which is the inner Atma of those whose Buddhi is pure.
He realizes that he and the Brahman are one, and that
Brahman is alone real (Sat) and all else unreal (Asat). He thus
becomes an Advaitavadi or one who realizes the identity of
the individual and universal Self (ib.). The mind (Getas) by
repeated practice (Abhyasa) is here dissolved, and such practice
is mental operation itself (v. 36). For the Yogi meditating on
the Maatra whereby he realizes the unity of Prana and Manas
closes the “ house which hangs without support ”. That is, he
disengages the Manas from all contact with the objective
world (v. 36), in order to attain the Unmani-Avastha. Here is
Parama-Siva. The Tantrik does not suppose that there are
several Sivas in the sense of several distinct Deities. The Brah¬
man is one. Rudra, Siva, Parama-Siva, and so forth, are but
names ior different manifestations of the One. When it is said
that any Devata is in any Cakra, it is meant, that that is the
seat of the operation of the Brahman, which operation in its
Daiva inspect is known as Devata. As these operations vary,
so do i:he Devatas. The Haihsah of the Sahasrara contains
in Himself all Devatas (v. 44). It is here in the Ajna that
the Yogi places at the time of death his Prana and enters

THEORETICAL BASES OF THIS YOGA

281

the supreme Purusa, “ who was before the three worlds, and
who is known by the Vedanta” (v. 38). It is true that this
action, like others, is accompanied by Hatha processes. But
these are associated with meditation. This meditation unites
Kundalini and Jlvatma with the Bindu which is Siva and
Sakti (Siva-Saktimaya), and the Yogi after such union,
piercing the Brahma-randra is freed from the body at death
and becomes one with Brahman (ib.). The secondary causal
body (Karanavantara Sarira) above Ajna and below Sahas¬
rara is to be seen only through meditation (v. 39), when
perfection has been obtained in Yoga practice. V. 40 refers
to Samadhi-Yoga.

Passing to the Sahasrara., it is said, “ well concealed and
attainable only by great effort, is that subtle ‘Void’ (Sunya)
which is the chief root of Liberation ” (v. 42) ; in Parama-Siva
are united two forms of Bliss (v. 42) — namely, Rasa or
Paramananda-Rasa (that is, the bliss of Moksa) and Virasa
(or the bliss which is the product of the union of Siva and
Sakti). It is from the latter union that there arise the
universe and the nectar which floods the lesser world
( Ksud ra-brahmanda) , or the body. The ascetic (Yati) of
pure mind is instructed in the knowledge by which he realizes
the unity of the Jivatma and Paramatma (v. 43). It is “that
most excellent of men who has controlled his mind
(Niyatanija-citta) — that is, concentrated the inner faculties
(Antahkarana) on the Sahasrara, and has known it — who is
freed from rebirth,” and thus attains Moksa (v. 45). He
becomes Jxvanmukta, remaining only so long in the body as
is necessary to work out the Karma, the activity of which has
already commenced — -just as a revolving wheel will yet run
a little time after the cause of its revolving has ceased. It is
the Bhagavatl Nirvana-Kala who grants divine liberating
knowledge — that is, Tattva-Jnana, or knowledge of the
Brahman (v. 47). Within Her is Nityananda, which is

282 THE SIX CENTRES AND THE SERPENT POWER

“pure Consciousness itself” (v. 49), and “is attainable only
by Yogis through pure Jnana” (ib.). It is this Jnana which
secure!! liberation (ib.). The Maya-Tantra says: “Those who
are lejirned in Yoga say that it is the unity of Jiva and Atma
(in Samadhi). According to the experience of others, it is
the knowledge (Jnana) of the identity of Siva and Atma.
The Agamavadis say that knowledge (Jnana) of Sakti is
Yoga. Otherwise men say that the knowledge (Jnana) of
the Purana-Purusa is Yoga; and others again, the Prakrti-
vadis declare that the knowledge of the union of Siva and
Sakti is Yoga” (v. 57). “The Devi, by dissolving Kundalini
in the Para-bindu, effects the liberation of some Sadhakas
through their meditation upon the identity of Siva and Atma
in the Bindu. She does so in the case of others by a similar
process and by meditation (Cintana) on Sakti. In other
cases this is done by concentration of thought on the Parama-
purusa and in other cases by the meditation of the Sadhaka
on the union of Siva and Sakti” (ib.). In fact, the worshipper
of any particular Devata should realize that he is one with
the object of his worship. In Pranava worship, for instance,
the worshipper realizes his identity with the Oihkara. In
other forms of worship he realizes his identity with Kundalini
who is embodied by the different Mantras worshipped by
different worshippers. In short, Jnana is Kriya-Jnana and
Svarupa-Jnana. The latter is direct spiritual experience.
The former are the meditative processes leading to it. There
is here Kriya-Jnana, and when Kundalini unites with Siva
She gives Jnana (Svarupa), for Her nature (Svarupa), as also
His, is that.

After union with Siva, Kundalini makes Her return
journey. After She has repeatedly 1 gone to Him, She

1 This is necessary in order that the aptitude be attained. By repeti¬
tion the- act becomes natural, and its result in the end becomes
permanent.

THEORETICAL BASES OF THIS YOGA

283

makes a journey from which, at the will of the Yogi, there
is no return. Then the Sadhaka is Jivanmukta. His body
is preserved until such time as the active Karma is exhausted,
when he can achieve bodiless (Videha) or Kaivalya-Mukti
(Supreme Liberation). “The revered Lord Preceptor” —
that is, Samkaracarya — in his celebrated Ananda-Lahari thus
hymns Her return (v. 10) :

“Kuharini, Thou sprinklest all things with the stream
of nectar which flows from the tips of Thy two feet; and
as Thou retumeth to Thine own place, Thou vivifiest and
makest visible all things that were aforetime invisible; and on
reaching Thy abode Thou resumest Thy snake-like coil and
sleepest.” That is, as Her passage upward was Laya-krama
(dissolution of the Tattvas), so Her return is Sristi-krama
(re-creation of the Tattvas). V. 54 says that the Yogi who
has practised Yama and Niyama and the like (that is, the
other processes of Astanga-Yoga, including Dhyana with its
resulting Samadhi), and whose mind has been thus controlled,
is never again reborn. Gladdened by the constant realization
of the Brahman, he is at peace.

Whether the method above described be or be not
effectual or desirable, it must be obvious upon a perusal
of the text, which gives an explanation of it, that the Yoga
which the author affirms to be the cause of Liberation is not
merely material, but that it is the arousing of the Power
(Jlva-Sakti) of the World-Consciousness (Jagacaitanya) which
makes man what he is. The Yogi thus does claim to secure
the bliss of Liberation by making entry thereto through the
doors of Karma and Jnana-Yoga.

A Brahmo Author1 who is so little favourable to the
Tantra as to describe the difference between it and the

1 Gayatrimulaka-Satcakrer vyakhyana o sadhana (Mangala Ganga
Mission Press) .

284 THE SIX CENTRES AND THE SERPENT POWER

Veda a.s being “ as great as that which exists between the
Netherworld (Patala) and Heaven (Svarga) ” 1 does not deny
the efficiency of the Tantrik Satcakra-Sadhana, but con¬
trasts it with the Vaidika-Gayatri-Sadhana in an account
of the two methods which I here summarize in inverted
comma 3.

“The Cakras (the existence of which is not disputed)
are placed where the nerves and muscles unite.” 2 The Ajna
is the place of the Command. This manifests in the opera¬
tion of Buddhi. If the command' is followed, the Sadhaka
becomes pure of disposition (Bhava) and speech. Speech
displays itself in the throat, the region of the Viiuddha. The
next lower Cakra is called Anahata because of its con¬
nection with Nada, which is self-produced in the heart.
The Vayu in Anahata is Prana-Sakti. Here when free from
sin one can see the Atma. Here the Yogi realizes ‘I am He’.
Fire is at the navel. The seat of desire is at the root of the
Svadhisthana. In the lowest lotus, the Muladhara, are the
three Saktis of Jiva — namely, Iccha, Kriya, and Jnana — in an
unconscious unenlivened state. The Sadhaka by the aid of

1 The unorthodox author cited, quoting the saying that “ to attain
Siddhi (fruition) in Sruti (study and practice of ordinances of the
Vedas) the Brahmana should follow the Tantra,” asks, in conformity
with his views on the latter Sastra, “ How can those who arc divorced
from Veda get Siddhi orSruti?” This echoes a common reproach, that
the Tantra is opposed to the Vedas which the Sastra itself denies. The
Kularnava-Tantra speaks of it, on the contrary, as Vedatmaka. Of course
it is one question to claim to be based on Veda and another whether a
particukir Sastra is in fact in accordance with it. On this the Indian
schools dispute, just as the Christian sects differ as to the Bible which all
claim as their basis.

2 This definition is inaccurate. As explained later, the physical
ganglia are merely gross correspondences of the subtle vital Cakras
which-inform them.

THEORETICAL BASES OF THIS YOGA

285

the Paratma as fire (Agni) and air (Vayu) 1 awakens these
three forces (Saktis) and ultimately by the grace of the
Paratma he is united, with the Turiya-Brahman.”

“ In days of old, Sadhana commenced at the Muladhara
Cakra; that is, those who were not Sadhakas of the Gayatri-
Mantra commenced from below at the lowest centre. There
was a good reason for this, for thereby the senses (Indriya)
were controlled. Without such control purity of disposition
(Bhava) cannot be attained. If such purity be not gained,
then the mind (Gitta) cannot find its place in the heart; and
if the Citta be not in the heart there can be no union with the
Paratma. The first thing, therefore, which a Sadhaka has to
do is to control the senses. Those who achieved this without
fixing their minds on the Lord (Isvara) 2 had to go through
many difficult and painful practices (such as the Mudras,
Bandhas, etc., mentioned later) which were necessary for the
control of the Indriyas and of the action of the Gunas. All
this is unnecessary in the Gayatrl-Sadhana or method. It is
true that the senses should be controlled in the three lower
centres (Cakras) — this is, cupidity (Lobha) in the Muladhara,
lust (Kama) in the Svadhisthana at the root of the genitals,
and anger (Krodha) at the navel. These three passions are
the chief to set the senses in motion, and are the main doors
to Hell. The way, however, in which control should be
effected is to place the Citta (mind) on Satta (existence) of
Paramatma in these Cakras. The Gitta should be taken to
each of these three lowest centres and controlled, whereby

1 The Author here refers to the processes subsequently described,
whereby air is indrawn and the internal fires are set ablaze to rouse the
sleeping serpen u The Paratma is the Supreme Atma.

2 This observation suggests a line of thought which is of value. Some
pursue the path of devotion (Bhakti), but what of those who have it not
or in less degree ?

286 THE SIX CENTRES AND THE SERPENT POWER

these passions which have their respective places at those
centres are controlled. Whenever, therefore, the senses
(Indriya) get out of control fix the Citta (mind) on the Para-
matma in the particular Cakra.”

[To give the above an English turn of thought: if, say,
anger is to be controlled, carry the mind to the navel, and
there meditate upon the existence of the Supreme One (Para-
matma) in this centre, not merely as the Supreme without the
body and within the body, but as embodied in that particular
part of it; for that is Its manifestation. The result is that the
passionate activity of this centre is subdued; for its functioning
is attune d to the state of the Atma which informs it, and both
the body and mind attain the peace of the Atma on which
the self is centred.1]

“ Having thus controlled the senses, the Gayatri-Sadhana
commences, not at the lowest, but at the highest, of the six
centres— namely, the Ajna between the eyebrows. There is
no neceiisity for the difficult and painful process of piercing
the Cakras from below.2 Fix the mind on the Lord (ISvara)
in the highest centre. For the ether (AkaJa) there is the being
(Satta) of the Supreme Atma. There and in the two lower
centres (ViSuddha and Anahata) enjoyment is had with
l£vara. The union between Jiva and Prakrti is called
Honey (Madhu) in the Upanisads. By Sadhana of the Ajna
centre (Cakra) purity of being (Bhava-Suddhi) is attained,
and purity of speech follows on the attainment of such
Bhava. Yoga with the Supreme Devata who is all-knowing
is had here. He who is freed from all disturbing conditions

1 Hie paragraph in brackets is mine. — A.A.

a Thi' observation appears to show a misunderstanding of the specific
character of the Yoga. If it is desired to rouse Kundall, the operation
must, I am told, commence at the lowest centre. There are, however,
other iontis of Yoga in which Kundali is not aroused. — A.A.

THEORETICAL BASES OF THIS YOGA

287

of body and mind reaches the state which is beyond the Gunas
(Gunatita), which is that of the Supreme Brahman.”

We may conclude these two criticisms with the true
Indian saying somewhat inconsistently quoted in the first:
xt To dispute the religion (Dharma) of another is the mark
of a narrow mind. O Lord! O Great Magician! with what¬
soever faith or feeling we call on Thee, Thou art pleased.”

Whatsoever difference there has been, or may be, as to
forms and methods, whether in Upasana or Yoga, yet all
Indian worshippers of the ancient type seek a common end
in unity with Light of Consciousness, which is beyond the
regions of Sun, Moon, and Fire.

It will now be asked what are the general principles
which underlie the Yoga practice above described ? How is it
that the rousing of Kundalini- S akti and Her union with Siva
effects the state of ecstatic union (Samadhi) and spiritual
experience which is alleged ? The reader who has understood
the general principles recorded in the previous sections Should,
if he has not already divined it, readily appreciate the answer
here given.

In the first place, the preceding section will have indicat¬
ed that there are two lines of Yoga — namely, Dhyana or
Bhavana-Yoga, and Kundalini-Yoga, the subject of this work
— and that there is a difference between the two. The First
class of Yoga is that in which ecstasy (Samadhi) is attained
by intellective processes (Kriya Jiiana) of meditation and
the like with the aid, it may be, in the preliminary stage of
auxiliary processes of Mantra or Hatha-Yoga1 (other than
the rousing of Kundalini-Sakti) and by detachment from
the world; the second is that Yoga in which, though
intellective processes are not neglected, the creative and

1 Such as Pranayama, Asana. See ante, p. 192.

288 THE SIX CENTRES AND THE SERPENT POWER

sustaining Sakti of the whole body as Kundalini is actually
and truly united with the Lord Consciousness so as to procure
for the Yog! a result which the Jnana-Yogi directly gains for
himself. The Yogi makes Her introduce Him to Her Lord,
and enjcys the bliss of union through Her. Though it is He
who arouses Her, it is She who gives Jfiana, for She is Herself
that. The Dhyana-Yogi gains what acquaintance with the
supreme state his own meditative powers can give him, and
knows not the enjoyment of union with Siva in and through
his fundamental body-power. The two forms of Yoga differ
both as to method and result. The Hatha-Yogi in search of
Laya regards his Yoga and its fruit as the highest. The
Jnana-Yogi thinks similarly of his own. And in fact Raja-
Yoga is generally regarded as the highest form of Yoga.
Kundalini is so renowned that many seek to know Her.
Having studied the theory of this Yoga, I have often been
asked “ whether one can get on without it”. The answer
of the Sastra is: “ It depends upon what you are looking for
and on your powers.” If you want to rouse Kundalinl-
Sakti to enjoy the bliss of union of Siva and Sakti through
Her, which your capacities do not otherwise allow you to
have or if you wish to gain the accompanying powers
(Siddhi).,1 it is obvious that this end can only be achieved
by the Yoga here described. But if liberation is sought and
the Yogi has capacity to attain it without Kundalini, then
such Yoga is not necessary, for liberation may be obtained
by pure Jnana-Yoga through detachment, the exercise, and
then the stilling, of the mind without any reference to the
central bodily power at all. Indeed perfect Liberation
(Nirvikalpa Samadhi) can only be obtained in this way
by Raja-Yoga of which Kundalini- Yoga is a preliminary

1 Thus, by raising Kundalini-Sakti to the Manipura centre, power
may (it is said) be acquired over fire.

THEORETICAL BASES OF THIS YOGA

289

method.1 Samadhi may also be attained on the path of
devotion (Bhakti), as on that of knowledge. Indeed, the
highest devotion (Para-bhakti) is not different from know¬
ledge. Both are realization. A Dhyana-YogI should not
neglect his body, knowing that, as he is both mind and matter,
each reacts the one upon the other. Neglect or mere mortifi¬
cation of the body is more apt to produce disordered imagina¬
tion than a true spiritual experience. He is not concerned,
however, with the body in the sense that the Hatha-Yogi is. It
is possible to be a successful Dhyana-Yogx and yet to be weak
in body and health, sick, and short-lived. His body, and not
he himself, determines when he shall die. He cannot die at will.
The ecstasis, which he calls “ Liberation while yet living '*
(Jivanmukti), is (so it was said to me) not a state like that of
real Liberation. He may be still subject to a suffering body,
from which he escapes only at death, when he is liberated.
His ecstasy is in the nature of a meditation which passes into
the Void (Bhavana-Samadhi) effected through negation of
thought (Citta-vrtti) and detachment from the world — a
process in which the act of raising the central power of the
body takes no part. By his effort 2 the mind, which is a product
of Kundalini as Prakrti Sakti, together with its worldly desires,
is stilled, so that the veil produced by mental functioning is
removed from Consciousness. In Laya-Yoga Kundalini Her¬
self, when roused by the Yogi (for such rousing is his act and
part), achieves for him this illumination. But why, it may be
asked, should one trouble over the body and its central

1 Subject to Dharma, Yama, Niyama, etc. In any case where the
end sought is purely “ spiritual ” there is Vairagya or renunciation.

2 This makes Raja- Yoga the highest and most difficult of Yogas, for
mind is made to conquer itself. In Laya-Yoga the conquest is achieved
for the sadhaka by Kundalim-Sakti. He arouses Her and She achieves
for him Siddhi. It is easier to arouse Kundalini than to win by one’s
thought alone Nirvikalpa-Samadhi.

290 THE SIX CENTRES AND THE SERPENT POWER

power, the more particularly that there are unusual risks and
difficulties involved? The answer has been already given
alleged certainty and facility of realization through the agency
of the power which is Knowledge itself (Jnana-rupa-saktl) ; an
intermediate acquisition of powers (Siddhi) ; and both inter¬
mediate and final enjoyment. This answer may, however,
usefully be developed, as a fundamental principle of the
Sakta-Tantra is involved.

The Sakta-Tantra claims to give both enjoyment 1
(Bhuktf in this and the next world, and Liberation (Mukti)
from alii worlds. This claim is based on a profoundly true
principle.2 If the ultimate Reality is one which exists in two
aspects of quiescent enjoyment of the Self in Liberation from
all form and of active enjoyment of objects — that is, as pure
* Spirit ’ and * Spirit ’ in matter — then a complete union
with reality demands such unity in both of its aspects. It
must be known both “here” (Iha) and “ there ” (Amutra).
When rightly apprehended and practised, there is -truth in the
doctrine which teaches that man should make the best of both
worlds.3 There is no real incompatibility between the two,
provided action is taken in conformity with the universal law
of manifestation. It is held to be false teaching that happiness

1 As there are persons who always associate with the word “ enjoy¬
ment ” (lihoga) “ beer and skittles/’ it is necessary to say that that is not
the necessary implication of the word Bhoga, nor the sense in which it is
here used Philosophically, Bhoga is the perception of objects upon which
enjoymen t, or it may be suffering, ensues. Here any form of sense or
intellectual enjoyment is intended. All life in the world of form is enjoy¬
ment. Bhoga in fact includes suffering.

2 Which it is possible to adopt without approval of any particular
application to which it may be put. There are some (to say the least)
dangerous; practices which in the hands of inferior persons have led to
results which have given the Sastra in this respect its ill repute.

3 “Worlds,” because that is the English phrase. Here, however,
the antithesis is between the world (whether as earth or heaven) and
liberation from all worlds.

THEORETICAL BASES OF THIS YOGA

291

hereafter can only be had by neglect to seek it now, or in
deliberately sought for suffering and mortification. It is the
one Siva who is the supreme blissful experience, and who
appears in the form of man with a life of mingled pleasure
and pain. Both happiness here and the bliss of liberation
here and hereafter may be attained if the identity of these
Sivas be realized in every human act. This will be achieved
by making every human function, without exception, a reli¬
gious act of sacrifice and worship (Yajna). In the ancient
Vaidik ritual, enjoyment by way of food and drink was
preceded and accompanied by ceremonial sacrifice and ritual.
Such enjoyment was the fruit of the sacrifice and the gift of
the Gods. At a higher stage in the life of a Sadhaka it is
offered to the One from whom all gifts come and of whom
the Devatas are inferior limited forms. But this offering also
involves a dualism from which the highest Monistic (Advaita)
Sadhana of the Sakta-Tantra is free. Here the individual
life and the world-life are known as one. And so the Tantrik
Sadhaka, when eating or drinking,1 or fulfilling any other of
the natural functions of the body, does so, saying and
believing, Sivoham ("I am Siva”), Bhairavoham (“I am
Bhairava”).2 Sa-aham (“I am She”).3 It is not merely the
separate individual who thus acts and enjoys. It is Siva who
does so in and through him. Such a one recognizes, as
has been well said,4 that his life and the play of all its
activities are not a thing apart, to be held and pursued
egotistically for its and his own separate sake, as though

1 Thus in the Sakta ritual the Sadhaka who takes the wine-cup pours
the wine as a libation into the mouth of Kundalini-Sakti, the Sakti
appearing in the form of himself.

2 A name of Siva.

3 That is, the Mother of all appearing in the form of Her worshipper.

4 By Sj. Aurobindo Ghose in “ Arya ”.

292 THE SIX CENTRES AND THE SERPENT POWER

enjoymer.t was something to be seized from life by his own
unaided strength and with a sense of separateness; but his
life and all its activities are conceived as part of the divine
action in nature (Sakti) manifesting and operating in the
form of man. He realizes in the pulsing beat of his heart the
rhythm which throbs through, and is the sign of, the univer¬
sal life. To neglect or to deny the needs of the body, to
think of it as something not divine, is to neglect and deny
that greater life of which it is a part, and to falsify the
great doctrine of the unity of all and of the ultimate identity
of Matter and Spirit. Governed by such a concept, even
the lowliest physical needs take on a cosmic significance.
The body is Sakti. Its needs are Sakti’s needs; when
man enjoys, it is Sakti who enjoys through him. In all
he sees and does it is the Mother who looks and acts. His

eyes and hands are Hers. The whole body and all its
functions are Her manifestation. To fully realize Her, as
such, is to perfect this particular manifestation of Hers
which is himself. Man, when seeking to be the master of
himself, so seeks on all the planes, physical, mental and
spiritual; nor can they be severed, for they are all related,
being but differing aspects of the one all-pervading Consci¬
ousness. Who is the more divine, he who neglects and
spurns die body or mind that he may attain some fancied
spiritual superiority, or he who rightly cherishes both as
forms of the one Spirit which they clothe? Realization is
more speedily and truly attained by discerning Spirit in,
and as, all being and its activities, than by fleeing from and
casting i:hese aside as being either unspiritual or illusory
and impediments in the path.1 If not rightly conceived, they
may be impediments and the cause of fall, otherwise they

1 The first is the Tantrik method of applying Vedantic truth; the
second, the ascetic or Mayavadin method, with a greatness of its own,
but perhaps in less conformity, with the needs of the mass of men.

THEORETICAL BASES OF THIS YOGA

293

become instruments of attainments; and what others are
there to hand? And so the Kularnava-Tantra says: “By
what men fall, by that they rise.” When acts are done in
the right feeling and frame of mind (Bhava), those acts give
enjoyments (Bhukti) ; and the repeated and prolonged Bhava
produces at length that divine experience (Tattva-jnana)
which is liberation. When the Mother is seen in all things,
She is at length realized as She is when beyond them all.

These general principles have their more frequent appli¬
cation in the life of the world before entrance on the path
of Yoga proper. The Yoga here described, is, however, also
an application of these same principles in so far as it is
claimed that thereby both Bhukti and Mukti are attained.
Ordinarily it is said that where there is Yoga there is no
Bhoga (enjoyment), but in Kaula teaching Yoga is Bhoga
and Bhoga is Yoga, and the world itself becomes the seat of
liberation (“ Yogo bhogayate, moksayate samsarah ”). 1

In Kundalini-Yoga enjoyment (Bhoga), and powers
(Siddhi) may be had at each of the centres to which the
Central Power is brought and by continuance of the practice
upward the enjoyment which is Liberation may be had.

By the lower processes of Hatha-Yoga it is sought to
attain a perfect physical body which will also be a wholly
fit instrument by which the mind may function. A perfect
mind again approaches, and in Samadhi passes into, pure
Consciousness itself. The Hatha-Yogi thus seeks a body
which shall be as strong as steel, healthy, free from suffering
and therefore long-lived. Master of the body, he is master
of both life and death. His lustrous form enjoys the vitality
of youth. He lives as long as be has the will to live and

1 Yogo bhogayate saksat duskrtarh sukrtayate,

Moksayate hi samsarah kauladharme kuleivari.

(Kularnava-Tan tra)

294 THE SIX CENTRES AND THE SERPENT POWER

enjoy in the world of forms. His death is the “death at
will,” when making the great and wonderfully expressive
gesture cf dissolution 1 he grandly departs. But it may be
said the Hatha- Yogis do get sick and die. In the first place,
the full discipline is one of difficulty and risk, and can only be
pursued under the guidance of a skilled Guru. As the Goraksa-
Saihhita says, unaided and unsuccessful practice may-
lead not only to disease, but death. He who seeks to con¬
quer the Lord of Death incurs the risk of failure of a more
speedy conquest by Him. All who attempt this Yoga do not,
of course, succeed, or meet with the same measure of success.
Those who fail, not only incur the infirmities of ordinary
men, but others brought on by practices which have been
ill pursued, or for which they are not fit. Those, again,
who do succeed, do so in varying degree. One may prolong
his life 1:0 the sacred age of 84, others to 100, others yet
further. In theory, at least, those who are perfected (Siddha)
go from this plane when they will. All have not the same
capacity or opportunity through want of will, bodily strength,
or circumstance. All may not be willing or able to follow
the strict rules necessary for success. Nor does modern life
offer in general the opportunities for so complete a physical
culture. All men may not desire such a life, or may think
the attainment of it not worth the trouble involved. Some
may wish to be rid of their body, and that as speedily as
possible. It is therefore said that it is easier to gain libera¬
tion thai deathlessness. The former may be had by unselfish¬
ness, detachment from the world, moral and mental disci¬
pline. .But to conquer death is harder than this; for these
qualities; and acts will not alone avail. He who does so
conquer holds life in the hollow of one hand, and if he be

1 Samhara-mudra, the gesture which signifies dissolution, “ Now I
am about to die ”.

THEORETICAL BASES OF THIS YOGA

295

a successful (Siddha) Yogi, liberation in the other. He has
Enjoyment and Liberation. He is the Emperor who is master
of the world and the possessor of the bliss which is beyond all
worlds. Therefore it is claimed by the Hatha- Yogi that every
Sadhana is inferior to Hatha-Yoga.

The Hatha.- Yogi who rouses Kundalini gains various
occult powers (Siddhi) and enjoyment thereby. At every
centre to which he leads Kundalini he experiences a special
form of bliss (Ananda) and gains special powers (Siddhi). If
he has Vairagya or distaste for these he carries Her to the
Siva of his cerebral centre, and enjoys the Supreme Bliss,
which in its nature is that of Liberation, and which, when
established in permanence, is Liberation itself on the loosening
of the spirit and body. She who “shines like a chain of
lights ” — a lightning-flash — in the centre of his body is the
“ Inner Woman ” to whom reference was made when it was
said, “What need have I of any outer woman ? I have an
Inner Woman within myself.” The Vira (“ heroic ”) 1
Sadhaka, knowing himself as the embodiment of Siva
(Sivoham), unites with woman as the embodiment of Sakti
on the physical plane.2 The Divya (“ divine ”) Sadhaka or
Yogi unites within himself his own principles, female and male
which are the “ Heart of the Lord ” (Hrdayam parametituh) 3
or Sakti, and Her Lord Consciousness or Siva. It is their

1 See my “ Sakti and Sakta

a The statement in the Tantras that this union is liberation (Mukti)
is mere Stuti — that is, praise in the Indian fashion of the subject in hand,
which goes beyond the actual fact. The European reader who takes such
statements au pied de la lettre and ridicules them makes himself (to the
knowing) ridiculous. What actually happens in such case is a fugitive
bliss, which, like all bliss, emanates from the Great Bliss, but is a pale
reflection of it which nowise, in itself, secures immunity from future
rebirth. It is the bliss of this lower Sadhana, as the union of Kuntjalim-
Sakti with Siva is that of the higher.

3 As the ParapraveSika beautifully calls Her. Yoginlhrdaya-Tantra
says, “ She is the heart, for from Her all things issue.”

296

THE SIX CENTRES AND THE SERPENT POWER

union which is the mystic coition (Maithuna) of the Tantras.1
There are two forms of Union (Samarasya) 2 — namely, the
first, winch is the gross (Sthula), or the union of the physical
embodiments of the Supreme Consciousness; and the second,
which is the subtle (Suksma), or the union of the quiescent
and active principles in Consciousness itself,. It is the Latter
which is Liberation.

Lastly, what in a philosophical sense is the nature of the
process here described? Shortly stated, energy (Sakti) polarizes
itself imo two forms — namely, static or potential and dynamic
as Prana, the working forces of the body. Behind all activity
there is a static background. The static centre in the human
body is the central Serpent Power in the Muladhara (root
support). It is the power which is the static support (Adhara)
of the whole body, and all its moving Pranik forces. This
centre (Kendra) of power is a gross form of Cit or Conscious¬
ness — that is, in itself (Svarupa) it is Consciousness and by
appearemce it is a power which, as the highest form of force,
is a msinifestation of it. Just as there is a distinction (though
identity at base) between the supreme quiescent Consciousness
and its active power (Sakti), so when Consciousness manifests
as energy (Sakti), it possesses the twin aspects of potential and
kinetic energy. In Advaita-Vedanta there can be no partition,
in fact, of Reality. To the perfect eye of its Siddha the process
of becoming is an ascription (Adhyasa) to the ultimate Real.3
To the eye of the Sadhaka — that is, the aspirant for Siddhi

1 This, as the Yogini-Tantra says, is the coition (Maithuna) of those
who are Yati (who have controlled their passions).

2 This term indicates the enjoyment which arises from the union of
male and female, which may be either of bodies or of their inner principles.

2 To the eye of Siddhi, to the spirit who is Udastna (simple witness
unmindful of the external world), becoming is Adhyasa and nothing real
(in die Indian sense of that term, as used by Samkara). Creation (Srsti)
is Vivar ia, or apparent and not real evolution (Parinama). Adhyasa is
attributing to something that which it does not really possess.

THEORETICAL BASES OF THIS YOGA

297

(perfected accomplishment) — to the spirit which is still toiling
through the lower planes and variously identifying itself with
them, becoming is tending to appear, and appearance is real.
The Sakta-Tantra is a rendering of Vedantic truth from this
practical point of view, and represents the world-process as a
polarization in Consciousness itself. This polarity as it exists
in, and as, the body, is destroyed by Yoga, which disturbs
the equilibrium of bodily consciousness which is the result of
the maintenance of these two poles. In the human body the
potential pole of energy, which is the supreme power, is stirred
to action, on which the moving forces (dynamic Sakti)
supported by it are drawn thereto, and the whole dynamism 1
thus engendered moves upward to unite with the quiescent
Consciousness in the highest Lotus.2 This matter has been
so well put by my friend and collaborator Professor Prama-
thanatha Mukhyopadhyaya that I cannot improve on his
account,3 and therefore cite it in lieu of giving a further
description of my own:

“ When you say that Kundali-Sakti is the primordial
Sakti at rest, I am led to think of an analogy (and it may
be more than an analogy) in modern science. Cosmic energy
in its physical aspect may be considered either as static or as
dynamic, the former being a condition of equilibrium, the
latter a condition of motion or change of relative position.

1 The projecting power of consciousness withdraws its projections
into the sensuous world, and the power of Consciousness remains as
Power to Be.

2 Why here, it may be asked, seeing that Consciousness is all per¬
vading? True; but there the Tamasik force of Maya is at its lowest
strength. Therefore Consciousness is reached there.

3 In a letter to me, in reply to one of mine answering some inquiries
made by him as regards this Yoga. He wrote that my letter had sug¬
gested certain ideas “ on a subject of supreme interest philosophically
and practically in the life of a Hindu,” which I reproduce in the text.
The bracketed translations of the Sanskrit words are mine.

298 THE SIX CENTRES AND THE SERPENT POWER

Thus a material thing apparently at rest (there being no
absolute rest except in pure Consciousness or Cit) should be
regarded as energy or Sakti equilibrated, the various elements
of it holding one another in check (or, as the mathematicians
will say, the algebraic sum of the forces being zero). Of
course, in any given case the equilibrium is relative rather
than absolute. The important thing to note is this polarization
of Sakti into two forms — static and dynamic.

“ In the tissues of a living body, again, the operative-
energy (whatever the nature of that may be, whether we
believe in a special ‘ vital force * or not) polarizes itself into
two similar forms — anabolic and katabolic — one tending to
change and the other to conserve the tissues, the actual
condition of the tissues being simply the resultant of these
two co-existent or concurrent activities.

“In the mind or experience also this polarization or
polarity is patent to reflection. In my own writings 1 1 have
constantly urged this polarity between pure Cit and the
stress which is involved in it: there is a stress or Sakti
developing the mind through an infinity of forms and changes
but all these forms and changes are known as involved in
the pure and unbounded ether of awareness (Cidakasa).
This analysis therefore exhibits the primordial Sakti in
the same two polar forms as before — static and dynamic —
and here the polarity is most fundamental and approaches
absoluteness.

“ Lastly, let us consider for one moment the atom of
modern science. The chemical atom has ceased to be an
atom (indivisible unit of matter). We have instead the
electron theory. According to this, the so-called atom is a
miniature universe very much like our own solar system..

1 “Approaches to Truth ” and “ The Patent Wonder,” two valuable
presentments in modem terms of the ancient Vedantic teaching.

THEORETICAL BASES OF THIS YOGA 299

At the centre of this atomic system we have a charge of
positive electricity round which a cloud of negative charges
(called electrons) is supposed to revolve, just as myriads of
planets and smaller bodies revolve round the sun. The positive
and the negative charges hold each other in check, so that the
atom is a condition of equilibrated energy, and does not
therefore ordinarily break up, though it may possibly break up
and set free its equilibrated store of energy, as probably it
does in the emanations of radium. What do we notice
here? The same polarity of Sakti into a static and a dynamic
partner — viz-, the positive charge at rest at the centre, and
the negative charges in' motion round about the centre: a
most suggestive analogy or illustration, perhaps, of the cosmic
facts. The illustration may be carried into other domains of
science and philosophy, but I may as well forbear going into
details. For the present we may, I think, draw this important
conclusion :

“ §akti, as manifesting itself in the universe, divides itself
into two polar aspects — static and dynamic — which implies-
that you cannot have it in a dynamic form without at
the same time having it in a corresponding static form,
much like the poles of a magnet. In any given sphere of
activity of force we must have, according to this cosmic
principle, a static background — Sakti at rest or ‘ coiled,’ as
the Tantras say.

« Before I proceed, let me point out what I conceive to
be the fundamental significance of our Tantric and Puranic
Kali. This figure or Murti is both real and symbolic, as
indeed every Murti in the so-called Hindu mythology is.
Now, the Divine Mother Kali is a symbol of the cosmic truth
just explained. Sadafiva, on whose breast She dances, nude
and dark, is the static background of pure Cit, white and
inert (Sava-rupa) because pure Git is in itself Svaprakasa
(self-manifest) and Niskriya (actionless). At the same time.

300 THE SIX CENTRES AND THE SERPENT POWER

apart from and beyond Consciousness there can be nothing —
no power or Sakti — hence the Divine Mother stands on the
bosom of the Divine Father. The Mother Herself is all activity
and Gurtamayi (in Her aspect as Prakrti composed of the
Gunas). Her nakedness means that though She encompasses
all, there is nothing to encompass Herself; Her darkness means
that She is inscrutable — Avan-manasa-gocara (beyond the
reach of thought and speech). Of course, this is no partition
of reality into two (there lies the imperfection of the Samkhya
doctrine of Purusa and Prakrti, which is otherwise all right),
but merely polarization in our experience of an indivisible
fact which is the primordial (Adya) Sakti itself. Thus Git is
also Sakti. Siva is Sakti and Sakti is Siva, as the Tantras say.
It is Gunairaya (support of Gunas) as well as Gunamaya
(whose substance is Gunas) ; Nirguna (attributeless) as well as
Saguna (with attribute), as said in a well-known passage of
the Gandi.

“ Your suggestive hint 1 makes the nature of the Kundalinl-
Sakti rather clear to me. You are quite right, perhaps, in
saying that the cosmic Sakti is the Samasti (collectivity) in
relation to which the Kundalini in the bodies is only the
Vyasti (individual) : it is an illustration, a reproduction on a
miniature: scale, a microcosmic plan, of the whole. The law
or principle of the whole — that of macrocosmic Sakti — should
therefore be found in the Kundalini. That law we have seen
to be the law of polarization into static- dynamic or potential-
kinetic aspects. In the living body, therefore, there must be
such polarization. Now, the Kundalini coiled three times
and a half at the Muladhara is the indispensable and unfailing
static-background of the dynamic Sakti operative in the whole
body, carrying on processes and working out changes. The
body, therefore, may be compared to a magnet with two poles.

1 That Kundalini is the static Sakti.

THEORETICAL BASES OF THIS YOGA

301

The Muladhara is the static pole in relation to the rest of
the body, which is dynamic; the working, the body neces¬
sarily presupposes and finds such a static support, hence
perhaps1 the name Muladhara, the fundamental support.
In one sense, the static Sakti at the Muladhara is necessarily
co-existent with the creating and evolving Sakti of the body,
because the dynamic aspect or pole can never be without its
static counterpart. In another sense, it is the Sakti left over
(you have yourself pointed this out, and the italics are yours)
after the Prthivi — the last of the Bhutas — has been created, a
magazine of power to be drawn upon and utilized for further
activity, if there should arise any need for such. Taking the
two senses together (yours as well as mine), Sakti at the
Muladhara is both co-existent with every act of creation or
manifestation and is the residual effect of such act — both
cause and effect, in fact — an idea which, deeply looked into,,
shows no real contradiction. There is, in fact, what the
physicist will describe as a cycle or circuit in action. Let us
take the impregnated ovum — the earliest embryological stage
of the living body. In it the Kundalinl-Sakti is already
present in its two polar aspects: the ovum, which the
mother-element represents, one pole (possibly the static), and
the spermatazoon, which is the father-element, represents the
other (possibly the dynamic).2 From their fusion proceed
those processes which the biologist calls differentiation and
integration ; but in all this process of creation the cycle can
be fairly easily traced. Shakti flows out of the germinal cell
(fertilized ovum), seizes upon foreign matter, and assimilates
it, and thereby grows in bulk; divides and sub-divides itself,
and then again co-ordinates all its divided parts into one

1 Certainly.

2 The process of fertilization is dealt with in the Matrkabheda-
Tantra.

302 rrHE SIX CENTRES AND THE SERPENT POWER

organic whole. Now in all this we have the cycle. Seizing
upon foreign matter is an outwardly directed activity, assi¬
milation is an inwardly directed activity or return current;
cell division and multiplication is an outwardly directed
operation, co-ordination is inwardly directed;1 and so on.
The force in the germ-cell is overflowing, but also continu¬
ously it is flowing back into itself, the two operations pre¬
supposing and sustaining each other, as in every circuit. The
given stock of force in the germ-cell, which is static so long
as the fusion of the male and female elements does not take
place in. the womb, is the necessary starting-point of all crea¬
tive activity; it is the primordial cause, therefore, in relation
to the body — primordial as well as constantly given unceas¬
ing. On the other hand, the reaction of every creative action,
the return current or flowing back of every unfolding over¬
flow, constantly renews this starting force, changes it without
changing its general condition of relative equilibrium (and
this is quite possible, as in the case of any material system) ;
the force in the germ-cell may therefore be also regarded
as a perpetual effect, something left over and set against
the working forces of the body. Many apparently incon¬
sistent ideas enter into this conception and they have to be
reconciled.

“1. We start with a force in the germ-cell which is
statical at first (though, like a dicotyledon seed, or even a
modern atom, it involves within itself both a statical and a
dynamical pole; otherwise, from pure rest, involving no
possibility of motion, no motion could ever arise). Let this
be the Kundalini coiled.

“2. Then there is creative impulse arising out of it;
this is motion out of rest. By this, the Kundalini becomes
partly static and partly dynamic, or ejects, so to say, a

1 This outflow and inflow is a common. Tantrik notion.

THEORETICAL BASES OF THIS YOGA 303

dynamic pole out of it in order to evolve the body, but
remaining a static pole or background itself all along. In
no part of the process has the Kundalini really uncoiled
itself altogether, or even curtailed its three coils and half.
Without this Muladhar a-S akti remaining intact no evolu¬
tion could be possible at all. It is the hinge upon which
everything else turns.

“ 3. Each creative act again reacts on the Muladhara-
Sakti, so that such reaction, without disturbing the relative
rest of the coiled Sakti, changes its volume or intensity, but
does not curtail or add to the number of coils. For instance,
every natural act of respiration reacts on the coiled Sakti at
the Muladhara, but it does not commonly make much differ¬
ence. But Pranayama powerfully reacts on it, so much so
that it awakes the dormant power and sends it piercing
through the centres. Now, the common description that the
Kundalini uncoils Herself then and goes up the Susumna,
leaving the Muladhara, should, I think, be admitted with
caution. That static background can never be absolutely
dispensed with. As you have yourself rightly observed, ‘ Sakti
can never be depleted, but this is how to look at it.’ Pre¬
cisely, the Kundali, when powerfully worked upon by Yoga,
sends forth an emanation or ejection in the likeness of Her
own self (like the * ethereal double 5 of the Theosophists and
Spiritualists) 1 which pierces through the various centres until
it becomes blended, as you point out, with the Maha-Kundali
of Siva at the highest or seventh centre. Thus, while this
‘ ethereal double ’ or self-ejection of the coiled power at the
Muladhara ascends the Susumna, the coiled power itself does
not and need not stir from its place. It is like a spark given
from an over-saturated 2 electro-magnetic machine; or, rather.

1 Spiritists.

2 Overcharged.

304 THE SIX CENTRES AND THE SERPENT POWER

it is Like the emanations of radium which do not sensibly
detract from the energy contained in it. This last, perhaps,
is the closest physical parallel of the case that we are trying
to understand. As a well-known passage in the Upanisad
has it, ‘The whole (Purna) is subtracted from the whole,
and yet the whole remains.’ I think our present case
comes very near to this. The Kundalini at the Mula-
dhara is the whole primordial Sakti in monad or germ
or latency: that is why it is coiled. The Kundalini that
mount:; up the Nad! is also the whole Sakti in a specially
dynamic form — an eject likeness of the Eternal Serpent..
The result of the last fusion (there are successive fusions in
the various centres also) in the Sahasrara is also the Whole,
or Purna. This is how I look at it. In this conception the
permanent static background is not really depleted, much less
is it dispensed with.

“ 4. When again I say that the volume or intensity of
the coiled power can be affected (though not its configuration
and relative equilibrium), I do not mean to throw up the
principle of conservation of energy in relation to the Kunda¬
lini, which is the embodiment of all energy. It is merely the
conversion of static (potential), energy into dynamic (kinetic)
energy in part, the sum remaining constant. As we have to
deal with infinities here, an exact physical rendering of this
principle is not to be expected. The Yogi therefore simply
« awakens,’ and never creates Sakti. By the way, the germ¬
cell which evolves the body does not, according to modern
biology, cease to be a germ-cell in any stage of the com¬
plicated process. The original germ-cell splits up into two:
one half gradually develops itself into the body of a plant or
animal- — this is the somatic cell; the other half remains
encasec. within the body practically unchanged, and is trans¬
mitted in the process of reproduction to the offspring —
that is, the germ-plasm. Now, this germ-plasm is unbroken

THEORETICAL BASES OF THIS YOGA

305

through the whole line of propagation. This is Weismann’s
doctrine of * continuity of the germ plasm,’ which has been
widely accepted, though it is but an hypothesis.”

In a subsequent postscript the Professor wrote:

“ 1. Sakti being either static or dynamic, every dynamic
form necessarily presupposes a static background. A purely
dynamic activity (which is motion in its physical aspect) is
impossible without a static support or ground (Adhara).
Hence the philosophical doctrine of absolute motion or
change, as taught by old Heraclitus and the Buddhists and
by modem Bergson, is wrong; it is based neither upon
correct logic nor upon clear intuition. The constitution of
an atom reveals the static-dynamic polarization of Sakti;
other and more complex forms of existence also do the same.
In the living body this necessary static background is Mula-
dhara, where Sakti is Kundalini coiled. All the functional
activity of the body, starting from the development of the
germ-cell, is correlated to, and sustained by the Sakti con¬
centrated at, the Muladhara. Cosmic creation, too, ending
with the evolution of Prthivi-Tattva (it is, however, an
unending process in a different sense, and there perhaps
Henri Bergson, who claims that the creative impulse is ever
original and resourceful, is right), also presupposes a cosmic
static background (over and above Cidakaia — ether of
Consciousness), which is the Maha-kundali-Sakti in the
Ciflmaya-deha (body of Consciousness) of Parame§vara or
ParameSvari (the Supreme- Lord in male and female aspect).
In the earliest stage of creation, when the world arises in
Divine Consciousness, it requires, as the principle or pole of
Tat (That), the correlate principle or pole of Aham (I); in
the development of the former, the latter serves as the static
background. In our own experiences, too, ‘apperception*
or consciousness of self is the sustaining background — a string,
so to say, which holds together all the loose beads of our

306 THE SIX CENTRES AND THE SERPENT POWER

elements of feeling. The sustaining ground or Adhara, as the
seat of static force, therefore is found, in one form or other,
in eveiy phase and stage of creative evolution. The absolute
or ultimate form is, of course, Cit-Sakti (Consciousness as
Power) itself, the unfailing Light of awareness about which
our Gayatri (Mantra) says: ‘Which sustains and impels all
the activities of Buddha.’ This fact is symbolized by the
Kali-murti: not a mere symbol, however.

“ 1!. My remarks about the rising or awakening of the
Serpent Power at the Muladhara have been, perhaps almost
of the nature of a paradox. The coiled power, though
awakened, uncoiled and rising, never really stirs from its
place; only a sort of ‘ethereal double’ or ‘eject’ is unloosed
and sent up through the system of centres. Now, in plain
language, this ethereal double or eject means the dynamic
equival ent of the static power concentrated at the Mula, or
root. Whenever by Pranayama of Bija-mantra, or any other
suitable means, the Muladhara becomes, like an electro-mag¬
netic machine, over-saturated (though the Kundali-Sakti at the
Mula is infinite and exhaustless, yet the capacity of a given finite
organism to contain it in a static form is limited, and therefore
there may be over-saturation), a dynamic or operative equiva¬
lent of the static power is set up, possibly by a law similar to
Nature’s law of induction, by which the static power itself is
not depleted or rendered other than static. It is not that static
energy at the Mula wholly passes over into a dynamic form —
the coiled Kundalini leaving the Mula, thus making it a void;
that cannot be, and, were it so, all dynamic operation in the
body would cease directly for want of a background. The
coiled power remains coiled or static, and yet something ap¬
parently passes out of the Mula — viz., the dynamic equivalent.
This paradox can perhaps be explained in two ways:

“ (a) One explanation was suggested in my main letter.
The potential Kundali-Sakti becomes partly converted into

THEORETICAL BASES OF THIS YOGA

307

kinetic Sakti, and yet, since Sakti, even as given in the Mula-
centre, is an infinitude, it is not depleted: the potential store
always remains unexhausted. I referred to a passage in the
Upanisad about Purna. In this case the dynamic equivalent
is a partial conversion of one mode of energy into another. In
Laya-Yoga (here described) it is ordinarily so. When, however
the infinite potential becomes an infinite kinetic — when, that
is to say, the coiled power of the Mula becomes absolutely
uncoiled — we have necessarily the dissolution of the three
bodies (Sthula, Linga, and Karana — gross, subtle, causal),
and consequently Videha-mukti (bodiless liberation), because
the static background in relation to a particular form of
existence has now wholly given way, according to our
hypothesis. But Maha-Kundali remains; hence individual
Mukti (liberation) need not mean dissolution of Samsara
(transmigrating worlds) itself. Commonly, however, as the
Tantra says, ‘Pitva pitva punah pitva,5 etc.1

“ (b) The other explanation is suggested by the law of
induction. Take an electro-magnetic machine;2 if a suitable
substance be placed near it, it will induce in it an equivalent
and opposite kind of electro-magnetism 2 without losing its
own stock of energy. In conduction, energy flows over into
another thing, so that the source loses and the other thing
gains what it has lost, and its gain is similar in kind to the
loss. Not so induction. There the source does not lose, and
the induced energy is equivalent and opposite in kind to
the inducing energy. Thus a positive charge will induce an
equivalent negative charge in a neighbouring object. Now,
shall we suppose that the Muladhara, when it becomes

1 “ Having drunk, having drunk, having again drunk,” a passage in
the Kularnava-T antra signifying not actual drinking (as some suppose),
but repeated raising of Kuridalini.

8 We may say “ Take a magnet ” and “ magnetism ”.

308 THE SIX CENTRES AND THE SERPENT POWER

over-sa turated, induces in the neighbouring centre (say, Svadhis-
thana) a dynamic (not static) equivalent?1 Is this what the
rise of the Serpent Power really means? The explanation,
I am tempted to think, is not perhaps altogether fantastic.”

In reply to this highly interesting and illustrative account
of my friend, I wrote suggesting some difficulties in the way of
the acceptance of his statement that Kundalini-Sakti did not,
in fact, Herself uncoil and ascend, but projected upwards
an emanation in the likeness of Her own self. The difficulty
I felt was this: In the first place, the Yoga books, to which
full credence must be given in this matter, unequivocally
affirm that KundalinI Herself does, in fact, ascend. This is
borne out by some inquiries made of a Tantrik Pandit very
familial- with this Sastra 2 after the receipt of the letter
quoted.* As the body of the Yogi still lives, though in an
inert corpse-like condition, when consciousness of it is lost,
I asked him how the body was sustained when KuncLalini left
Her central abode. His answer was that it was maintained by
the nectar which flows from the union of Siva and Sakti in
the Sahasrara. This nectar is an ejection of power generated by
their union. If KundalinI does not ascend, but a mere emanative
spark of Her, how (he further asked) is it that the body becomes
cold and corpse-like? Would this follow if the power still
remained at its centre, and merely sent forth a dynamic equi¬
valent of itself? There were further difficulties in the theory
put forward by my friend, though it may be that there are
also difficulties in the acceptance of the statement that the
Muladhara is entirely depleted of the great power. I suggest¬
ed that: Kundali was the static centre of the whole body as a

1 Here is the seat of the first moving, or Pasyanti Sabda.

2 Though not practising himself, his brother, from whom he had
learnt, was an adept in the Yoga. His statements I have always found of
peculiar value. It must, however, be remembered that, however learned
or practised a Pandit or Yogi may be, it is possible for him to be ignorant
of the scientific implications of his doctrine and practice.

THEORETICAL BASES OF THIS YOGA

309

complete conscious organism, and that each of the parts of
the body and their constituent cells must have their own
static centres, which would uphold such parts and cells; and
that the life of the body, as a collection of material particles
(from which the general organic consciousness as a whole was
withdrawn), was sustained by the nectar which flowed from
KundalinJ-Sakti when in union with Siva in the Sahasrara.
In reply, Professor P. Mukhyopadhyaya dealt with the matter
as follows:

“ According to my presentation of the case, something —
viz- , a dynamic equivalent or ‘ operative double ’ — is certainly
sent forth from the Muladhara, but this basic centre or seat
is not depleted or rendered void of static energy in con¬
sequence of that operation. The Mula (root), as the seat of
static or coiled power, can never be dispensed with. It is
the sine qua non of all functions of the triple body (gross,
subde, causal). It is, so to say, the buffer or base against
which any activity of the Jiva (embodied consciousness) must
react or recoil, like a naval or any other kind of heavy gun
against its base or emplacement. Thus while the dynamic
or uncoiled Sakti ascends the axis, the static or coiled Sakti
retains its place at the Mula, and remains as the very
possibility of the dynamic upheaval. The ascending power
is simply the dynamic counterpart of the static ground.
To say that Kundalini leaves its place and ascends is only
to say that it ceases to be Kundali and becomes dynamic.
The ascending power is therefore uncoiled or non-Kundalini
power; it is the dynamic expression of the Kundalini power.
So far all can agree. But the question is: Is the Mula
depleted or deprived of all power (especially coiled power)
when that dynamical expression leaves it and ascends the
axis? Is the dynamic expression wholly at the expense of
the static ground? Should the latter cease in order that the
former may commence?

310 THE SIX CENTRES AND THE SERPENT POWER

“ Here, I think, I must answer in the negative. It is:
a case of Power leaving as well as remaining — leaving as
dynamic; and remaining as static; it is the case of the Kun^all
being uncoiled in one aspect or pole and remaining still coiled
in another aspect or pole. A paradox, perhaps, but, like
most paradoxes, it is likely to be true.

“Is scriptural authority, which, by-the-by, I hold in
utmost reverence, really challenged by this interpretation?
The nature of the dynamic equivalent and its relation to
the static background have been indicated in the previous
two communications, and I need not dilate on them. 1
have churned throughout that the Muladhara, as the seat
of static (i.e., coiled) power, can never be rendered a vacuum
in relation to such power except in the circumstances of
Videha-mukti (bodiless liberation), when the triple body
(gross, subtle, causal), must dissolve. I think, also, that
the point of view which you have taken can be reconciled
with this interpretation of the matter. The Kundalinl Sakti
is the static aspect of the life of the whole organized body,
as you say rightly. The relation between the lives of the
individual cells and that of the whole organism is not
clearly understood in science. Is the common life a merely
mechanical resultant of the lives of the individual cells, or
are the lives of the individual cells only detailed mani¬
festations; of the common life ? In other words, is the
common life cause and the cell-lives effects or vice-versa ?
Science is not yet settled on this point. As a sub¬
scriber to the Sakti-vada (doctrine of Sakti) I am in¬
clined, however, to give primacy to the common life; in
the germ-cell itself the common life is given in substance,
and the whole development of the Jiva-deha (Jiva body) is
only the detailed carrying out in particulars of what has been
already given in substance, according to the principle of
Adrsta (Karma). Nevertheless, I am quite willing to concede

THEORETICAL BASES OF THIS YOGA

311

to the individual cells lives of semi-independence. ‘Semi,’
because they require to be sustained to a considerable degree
by the life of the whole. Benefit or injury to the life of
the whole reacts on the condition of the cells; the death
of the whole life is followed by the death of the cells, and
so on.

“Now, in every cell there is, of course, static-dynamic
polarity; in the whole organism, also, there is such polarity or
correlation. In the whole organism the static pole or correlate
is the coiled power at the Muladhara, and the dynamic
correlate is the operative power (the five Pranas — viz-, Prana,
Apana, Samana, Udana, and Vyana), which actually carries
on the various functions of the body. Ordinarily, therefore,
this dynamic power is distributed over the whole body,
vitalizing not merely the larger tissues, but the microscopic
cells. Now, the devitalization (as you say) of the body in
Kundalin!-Y oga or Sat-cakra-bheda is due, I venture to think,
not to the depletion or privation of the static power at the
Muladhara, but to the concentration or convergence of the
dynamic power ordinarily diffused over the whole body, so
that the dynamic equivalent which is set up against the static
background or Kundalini-Sakti is only the diffused fivefold
Prana gathered home — withdrawn from the other tissues of
the body — and concentrated in a line along the axis. Thus
ordinarily the dynamic equivalent is the Prana diffused over
all the tissues; in Yoga it is converged along the axis, the
static equivalent or Kundalini-Sakti enduring in both cases.
Thus also the polarity or correlation is maintained: in the
former case between Sakti at Muladhara and the diffused
Prana; in the latter case between Sakti at Mula and the
converged Praiia along the axis. This will perhaps adequately
explain coldness, increased inertia, insensibility, etc., of the
rest of the body in Kundalini-Yoga of which you write.
Commonly in Yoga this withdrawal and convergence of Prana

312 THE SIX CENTRES AND 1HE SERPENT POWER

is incomplete; the residual Prana, together with the lives of
the cell;, keeps the body alive, though inert or corpse-like. In
the case of complete withdrawal and focussing, the cells will
die and the body disintegrate.

“ On the other hand if the coiled power were simply and
wholly uncoiled (i.e,, dynamized) in Kundalinl-Yoga, then
there should be an excess rather than a defect of vitality all
over the body; nothing would be subtracted from the already
availabl e dynamic energy of the body, but something would
be added to it on account of the static power at the Mula
being rendered kinetic, and going up the axis and influencing
neighbouring tissues.

“Hence I should venture to conclude that the static
power at the base of the axis, without itself being depleted or
rendered other than static, induces or produces a dynamic
equivalent which is the diffused Prana of the body gathered
and converged along the axis. The states in the process may
thus be summarily indicated:

“ 1. To begin with, there is coiled power at the base
of the axis and its necessary correlate, the dynamic Prana,
diffused all over the body in the five forms.

“ 2. In Kundalinl-Yoga some part of the already avail¬
able dynamic Prana is made to act at the base of the axis in
a suitable manner, by which means the base — or parti¬
cularly the four-petalled Padma (lotus) which represents
this centre — becomes over-saturated, and reacts on the
whole diffused dynamic power (or Prana) of the body by
withdrawing it from the tissues and converging it along
the line of the axis. In this way the diffused dynamic
equivalent becomes the converged dynamic equivalent along
the axis. This is what the rising of the serpent perhaps
means.

“ (a) In thus reacting, the coiled power has not lost its
general equilibrium or static condition.

THEORETICAL BASES OF THIS YOGA

313

“ (b) The modus operandi of this reaction is difficult to
indicate, but it is probably (as suggested in my previous
communications) either (i) a partial conversion of the infinite
coiled power into the sort of influence that can thus gather
the diffused Prana, and converge it in its own resultant line
along the axis, or (ii) an inductive action, analogous to electro¬
magnetic action, by which the Pranas are collected and
converged. In this latter case there is no need for conversion
of the static energy. 'We shall have perhaps to choose
between, or rather co-ordinate, these two explanations in
understanding the modus operandi. In mathematical language,
the diffused Prana is a scalar quantity (having magnitude,
but no direction), while the converged Prana is a vector
quantity (having both magnitude and definite direction).

“ Suppose, lastly, we are witnessing with a Divya-caksus
(inner eye) the progress of KundalinI- Y oga. There something
like condensed lightning (Tadit) is rising from the Muladhara,
and gathering momentum in going up from Cakra to Cakra,
till the consummation is reached at the ParamaSivasthana)
(abode of the Supreme Siva). But look back, and behold
the Kula-KundialinI is also there at the Mula coiled three
times and a half round the Svayambhu-Linga. She has left
and yet remained or stayed, and is again coming back to
Herself. Is not this vision supported by scriptural authority
and the experience of the Yogi? ”

Putting aside detail, the main principle appears to be
that, when “ wakened,” Kundalinl-Sakti either Herself
(or as my friend suggests in Her eject) ceases to be a static
power which sustains the world-consciousness, the content
of which is held only so long as She “ sleeps,” and, when
once set in movement, is drawn to that other static centre
in the thousand-petalled lotus (Sahasrara), which is Herself
in union with the Siva-consciousness or the consciousness
of ecstasy beyond the world of forms. When KundalinI

314 THE SIX CENTRES AND THE SERPENT POWER

“ sleeps ” man is awake to this world. When She '‘awakes >y
he sleeps — that is, loses all consciousness of the world and
enters his causal body. In Yoga he passes beyond to
formless Consciousness.

I have only to add, without further discussion of the
point, that practitioners of this Yoga claim that it is higher
than any other;1 and that the Samadhi (ecstasy) attained
thereby is more perfect. The reason which they allege is
this: In Dhyana-Yoga ecstasy takes place through detach¬
ment from the world and mental concentration, leading to
vacuity of mental operation (Vrtti), or the uprising of pure
Consciousness unhindered by the limitations of the mind.2'
The degree to which this unveiling of consciousness is effected
depends upor. the meditative powers (Jnana-Sakti) of the
Sadhaka and the extent of his detachment from the world.
On the other hand Kundalinl, who is all Saktis, and who is
therefore Jnana-Sakti itself, produces, when awakened by
the Yogi, full Jfiana for him. Secondly, in the Samadhi of
Dhyana-Yoga there is no rousing and union of Kundalinl-
Sakti, with the accompanying bliss and acquisition of special
powers (Siddhi). Further, in Kundalini-Y oga there is not
merely a Samadhi through meditation, but through the
central power of the Jiva, a power which carries with it the
forces of both body and mind. The union in that sense is
claimed to be more complete than that enacted through mental
methocls only. Though in both cases bodily consciousness is
lost, in Kundalin!-Yoga not only the mind, but the body in so
far as it is represented by its central power (or, maybe, its

1 1 do not say either that this is admitted or that it is a fact. Only
he who has had all Yoga experiences can say. I merely here state the
facts.

2 What, I believe, the Christian Scientist calls the “ mortal mind ”.
In Indian doctrine, mind is a temporal and limited manifestation of the
unlimited eternal Consciousness. As the states are different, two terms
are better than one.

THEORETICAL BASES OF THIS YOGA

315

eject), is actually united with Siva. This union produces an
enjoyment (Bhukti) which the Dhy ana- Yogi does not possess.
Whilst both the Divya-Yogi and the Vira-Sadhaka have
enjoyment (Bhukti), that of the former is infinitely more
intense, being an experience of Bliss itself. The enjoyment of
the Vira-Sadhaka is but a reflection of it on the physical
plane, a welling up of the true bliss through the deadening
coverings and trammels of matter. Again, whilst it is said
that both have liberation (Mukti), this word is used in Vira
Sadhana in a figurative sense only, indicating a bliss which is-
the nearest approach on the physical plane to that of Mukti,
and a Bhava or feeling of momentary union of Siva and Sakti
which ripens in the higher Yoga-Sadhana into the literal
Liberation of the Yog!. He, in its fullest and literal sense,
has both Enjoyment (Bhukti) and Liberation. (Mukti). Hence
its claim to be the Emperor of all Yogas.

However this may be, I leave at this point the subject,
with the hope that others will continue the inquiry I have
here initiated. It, and other matters in the Tantra Sastra,
seem to me (whatever be their inherent value) worthy of an
investigation which they have not yet received.

A. A.

DESCRIPTION OF THE SIX CENTRES

SAT-CAKRA-NIROPANA

• • •

Preliminary Verse

Atha tantranusarena Sat Cakradi kramodvatah
Ucyate paramananda-nirvaha-prathamankurah

Now I speak of the first sprouting shoot (of the Yoga plant) of
complete realization of the Brahman, which is to be achieved,
according to the Tantras, by means of the six Cakras and so
forth in their proper order.”

Commentary

He alone who has become acquainted with the wealth 1 of the six
Lotuses 2 by Maha-Yoga is able to explain the inner principles 3 thereof.
Not even the most excellent among the wise, nor the oldest in experience,
is able, without the mercy of the Guru,4 to explain the inner principles
relating to the six Lotuses, replete as they are with the greatness of Sa,
Sa and Ha ” 5

1 Paricita-sadambhoja-vibhava.

2 That is, the Sat-cakra; six centres, which are: Muladhara, Svadhi-
sthana, Manipura. Anahata, Viiuddha, and Ajfia.

3 Antas-tattva — Le., relating to the sat-cakra.

4 Krpa-natha, Lord of Mercy, *.*., the Guru.

b Sa, Sa, Ha. §a= Final Liberation, Sa=Knowledge. Ha = Supreme
Spirit; also Brahma, Visnu and Siva, respectively.

318 THE SIX CENTRES AND THE SERPENT POWER

Now, the very merciful Purnananda-SvamI, wishful to rescue the
world sunk in the mire of misery, takes that task upon himself. He does
so to guile Sadhakas; 1 to impart Tattva-jnana,2 which leads to liberation;
and also with the desire of speaking of the union of Kurujialinl 8 with the
six Cakns.4

“Now 99 (Atha). — The force of this article is to show the connection
of the book with the Author’s work entitled Sri-tattva-cintamani, the first
five chapters of which deal with the rites and practices preliminary to
Sat-cakra-nirupana.5 In this book he speaks of the first shoot of the
realization of the Brahman.

Pa ramananda (Supreme Bliss) means Brahman, who, says Sruti, is
“ Eternal (Nityam) and Knowledge (Vijiianam) and Bliss (Anandam) ”.

“Following the Tantras" (Tantranusarena) — Le.> following the autho¬
rity of the Tantras.6

"First sprouting shoot 99 (Prathamankura) — i.e.s the first steps which
lead to realization of the Brahman. The first cause of such realization is
achieved by knowledge of the six Cakras, the Nadls,7 and so forth, which
is the Tantrika-Yoga-Sadhana.

“ Complete realization99 (Nirvaha) — The Sanskrit word means “ ac¬
complishment”; here it is the accomplishment of the immediate experi¬
mental realization of the Brahman.8

1 Those who practise Sadhana, or spiritual discipline; here aspirants
for Yoga.

2 Tat tva-j nana = Brahma-knowledge or Brahman-knowledge.

3 The Devi as Sabda Brahman (Sabda-brahma-rupa Kundalini, v. 2,
post) in the world of the body (Pindanda), or Ksudra- brahmSnda (micro¬
cosm). Verse 10 describes Her as She who maintains all beings in the
world by Inhalation and exhalation. Unmanifested “ sound ” assumes the
form of Kundali in the animal body (w. 10, 11).

4 Muladhara, etc.

6 §at- cakra-nirupana. Nirupana— investigation, ascertainment into,
and of the six Cakras. This forms the sixth chapter of Pumananda’s
SrI-tattva* cintamani .

8 In which is to be found a detailed description of the process here
described, known as Sat-cakra-bheda, or piercing of the six Cakras.

7 The “ nerves,” or channels of energy (see v. 2). Nad! is derived
from the loot nad, “ motion,” and means a channel (Vivara).

8 Bralima-saksatkara-rupa-nispattih.

DESCRIPTION OF THE SIX CENTRES

319

“Achieved by means of the six Cakras , and other things” (Sat-cakradl-
kramodgata) — i.e., attained by1 meditating on the six Cakras, viz. • Mula-
dhara, Svadhfethana, Manipura, Anahata, ViSuddha, and Ajna and other
things,2 viz- on the Na<Jis,3 the Lingas,4 5 the five Elements,6 Siva Sakti,
etc., connected with the six Cakras, in their order.

The order (Krama) is, first, meditation on them, next awakening of
KundalinI, and Her passage to the Brahma lotus and then Her return
therefrom; the union of Siva and Sakti, and so forth.

“ Order ” (Krama) by which it is attained, and this is the same as
Yoga practice.

The Author in substance says: “ I speak of the first step (Ankura)
of the practice which is the First Cause of the immediate or experimental
realization 6 of the Brahman, brought about by a knowledge of the six
Cakras, as is laid down in the Tantras.”

1 “ Attained by This is Udgata, which literally means “ sprung out
of” or “sprouted out of”.

2 According to Samkara, by “other things” are meant the Sahas-
rara, etc. This Samkara here and hereafter referred to is a commen¬
tator on this work, and not the philosopher Samkaracarya.

8 See note 2, p. 5.

4 In three of the Cakras — viz., Svayambhu, Bana, and Itara.

5 Vyoma-pancaka.

* Brahma-saksatkara.

320 THE SIX CENTRES AND THE SERPENT POWER

Verse 1

Merorbdhyapradefe sasi mihirasire savyadakse nisanne

Madhye nadi susurhndtritaya-gunamayi Candrasuryagnirupd +
Dhattura-smera-puspagrathita-tamavapuh kandamadhyacchirahsta
Vajrakhya medhradesd cchirasi parigatdmadyamessydjvalantu

In the space outside the Meru,1 placed on the left and the
right, are the two Sira s,2 SaSi3 and Mihira.4 The Nad!
Susumna, whose substance is the threefold Gunas,5 is in
the middle. She is the form of Moon, Sun, and Fire;6 Her
body, a string of blooming Dhatura7 flowers, extends from
the middle of the Kanda 8 to the Head, and the Vajra inside
Her extends, shining, from the Medhra9 to the Head.

Commentary

Now , Yoga like that which is about to be spoken of cannot be
achieved without a knowledge of the six Cakras and the Na<jis; the
Author therefore describes the relative NaqUs in this and the following
two verses.

1 The spinal column.

2 ue.y Is adis.

3 Moon — that is, the feminine, or Sakti-rupa Nad! Ida, on the left.

4 Sun, or the masculine Nadi Pingala on the right.

5 Meaning either (v. post) the Gunas, Sattva, Rajas and the Tamas ;
or as ** strings,” the Nadi Susumna with the Nadi Vajra inside it, and
the Nadi Citrini within the latter.

6 That is, as Citrini, VajrinI and Susumna.

7 Dhattura fastuos .

8 The root of all the Nadis (v. post). Kanda=Bulb.

9 Penis.

DESCRIPTION OF THE SIX CENTRES

SAT-GAKRA-NIRUPANA

Preliminary Verse

At ha tantranusarena Sat Cakradi kramodvatah
Ucyate paramdnanda-nirvdha-prathamdnkurah

Now I speak of the first sprouting shoot (of the Yoga plant) of
complete realization of the Brahman, which is to be achieved,
according to the Tantras, by means of the six Gakras and so
forth in their proper order.”

Commentary

*' He alone who has become acquainted with the wealth 1 of the six
Lotuses 2 by Maha-Yoga is able to explain the inner principles 3 thereof.
Not even the most excellent among the wise, nor the oldest in experience,
is able, without the mercy of the Guru,4 to explain the inner principles
relating to the six Lotuses, replete as they are with the greatness of Sa,
Sa and Ha.” 5

1 Paricita-sadambhoja-vibhava.

2 That is, the Sat-cakra; six centres, which are: Muladhara, Svadhi-
sthana, Manipura. Anahata, Viiuddha, and Ajfia.

8 Antas-tattva — i.e., relating to the sat-cakra.

4 Krpa-natha, Lord of Mercy, i.e., the Guru.

s Sa, Sa, Ha. Sa=Final Liberation, Sa=Knowledge. Ha=Supreme
Spirit; also Brahma, Visnu and Siva, respectively.

318 THE SIX CENTRES AND THE SERPENT POWER

Now, the very merciful Purnananda-Svami, wishful to rescue the
world sunk in the mire of misery, takes that task upon himself. He does
so to guide Sadhakas; 1 to impart Tattva-jnana,2 which leads to liberation;
and also with the desire of speaking of the union of Kumjalinl 3 wich the
six Cakras.4

“ Now 99 (Atha). — The force of this article is to show the connection
of the book with the Author’s work entitled Sri-tattva-cintamani, the first
five chapters of which deal with the rites and practices preliminary to
Sat-cakra-nirupana.5 In this book he speaks of the first shoot of the
realization of the Brahman.

Paramananda (Supreme Bliss) means Brahman, who, says Sruti, is
“ Eternal (Nityam) and Knowledge (Vijfianam) and Bliss (Anandam)

“Following the Tantras 99 (Tantranusarena) — following the autho¬
rity of the Tantras.6

“ First sprouting shoot 99 (Prathamankura) — ue., the first steps which
lead to realization of the Brahman. The first cause of such realization is
achieved by knowledge of the six Cakras, the Na<JIs,7 and so forth, which
is the Tantrika-Yoga-Sadhana.

“Complete realization99 (Nirvaha) — The Sanskrit word means " ac¬
complishment”; here it is the accomplishment of the immediate experi¬
mental realization of the Brahman.8

1 Those who practise Sadhana, or spiritual discipline; here aspirants
for Yoga.

2 T a t tva-j nana = Brahma-knowledge or Brahman-knowledge.

3 The Devi as Sabda Brahman (Sabda-brahma-rupa Kun<JalinI, v. 2,
post) in the world of the body (Pindanda), or Ksudra- brahminda (micro¬
cosm). Verse 10 describes Her as She who maintains all beings in the
world by inhalation and exhalation. Unmanifested “ sound ” assumes the
form of Kundali in the animal body (w. 10, 11).

4 Muladhara, etc.

6 $at-cakra-nirupana . Nirupana= investigation, ascertainment into,
and of the six Cakras. This forms the sixth chapter of Pumananda’s
SrI-tattva-cintamani.

6 In which is to be found a detailed description of the process here
described, known as Sat-cakra-bheda, or piercing of the six Cakras.

7 The “ nerves,” or channels of energy (see v. 2). Nadi is derived
from the root nad, “ motion,” and means a channel (Vivara).

8 Brahma-saksatkara-rupa-nispattih.

DESCRIPTION OF THE SIX CENTRES

319

" Achieved by means of the six Cakras, and other things” ($at-cakradi-
kramodgata) — i.e.> attained by1 meditating on the six Cakras, viz. * Mula-
dhara, Svadhfethana, Manipur a, Anahata, ViSuddha, and Ajna and other
things,2 viz • on the Nadis,3 the Lingas,4 5 the five Elements,6 Siva Sakti,
etc., connected with the six Cakras, in their order.

The order (Krama) is, first, meditation on them, next awakening of
XundalinT, and Her passage to the Brahma lotus and then Her return
therefrom; the union of Siva and Sakti, and so forth.

“ Order ” (Krama) by which it is attained, and this is the same as
Yoga practice.

The Author in substance says: “ I speak of the first step (Ankura)
of the practice which is the First Cause of the immediate or experimental
realization 8 of the Brahman, brought about by a knowledge of the six
Cakras, as is laid down in the Tantras.”

1 “ Attained by This is Udgata, which literally means “ sprung out
of” or “ sprouted out of”.

2 According to Samkara, by “ other things ” are meant the Sahas-
rara, etc. This Samkara here and hereafter referred to is a commen¬
tator on this work, and not the philosopher Samkaracarya.

3 See note 2, p. 5.

4 In three of the Cakras — viz-, Svayambhu, Bana, and Itara.

5 Vyoma-pancaka.

4 Brahma-saksatkara.

320 THE SIX CENTRES AND THE SERPENT POWER

Verse 1

Merorbahyapradese Sail mihirasire savyadakse nisanne

Madhye nadi susumnatritaya-gunamayi Candrasuryagnirupa ►
Dhattura-smera-puspagrathita-tamavapuh kandamadhyacchirahsta
Vajrdkhya metjlhradesa cchirasi parigatamadyamesydjvalanti.

In the space outside the Meru,1 placed on the left and the
right, are the two Siras,2 Sail3 and Mihira.4 The Nad!
Sii§uihna, whose substance is the threefold Gunas,8 is in
the middle. She is the form of Moon, Sun, and Fire;6 Her
body, a string of blooming Dhatura 7 flowers, extends from
the middle of the Kanda 8 to the Head, and the Vajra inside
Her extends, shining, from the Medhra8 to the Head.

Commentary

Now, Yoga like that which is about to be spoken of cannot be
achieved without a knowledge of the six Cakras and the Nadis; the
Author therefore describes the relative Nadis in this and the following
two verses.

1 The spinal column.

3 i.e., Nadis.

3 Moon — that is, the feminine, or Sakti-rupa Na<li Ida, on the left.

4 Sun, or the masculine Nadi Pingala on the right.

5 Meaning either (t». post) the Gunas, Sattva, Rajas and the Tamas;
or as “ strings,” the Nadi Susumna with the Nadi Vajra inside it, and
the Nadi Citrini within the latter.

8 That is, as Citrini, Vajrini and Susuthna.

7 Dhatlurafastuos.

8 The root of all the Nadis (v. post). Kanda=Bulb.

9 Penis.

DESCRIPTION OF THE SIX CENTRES

321

“ In the space outside” (Bahya-pradeSe) the two Na<Jis, SaH and
Mihira (Sa£-mihira-sire = the two Natjis or Siras, Saktl and Mihira). Sa$i
— Candra (Moon); Mihira=Surya (Sun). These two Na^Is, which are
in the nature of the Moon and Sun,1 are the Nadls, I<Ja and Pingala.

“ Meru.” — This is the Meru-danda, the backbone or spinal column,
extending from the Mula (root) or Muladhara to the neck. This will be
explained later.

“ Placed on the left and the right 99 (Savya-dakse nisanne).

<c These two Nadis.” — “ The I^a is placed on the left, and the Pingala
on the right of the Meru ” says the Bhuta-Suddhi-Tantra. The Sam-
mohana-Tantra 2 3 speaks of their likeness to the Sun and Moon as follows:

“ The Ida Nadi on the left is pale, and is in the nature of the
Moon8 (Candra-svarupini). She is the Sakti-rupa Devi,4 5 and the very
embodiment of nectar (Amrta-vigraha). On the right is the masculine
Pingala in the nature of the Sim. She, the great Devi, is Rudratmika,6
and is lustrous red, like the filaments of the pomegranate flower.’*

These two Na(Jis go upward singly from the Mula (t.e., Mula¬
dhara), and, having reached the Ajna-Cakra, proceed to the nostrils.

The Yamala says: “ On its (i.e., the Meru’s) left and right are Ida
and Pingala. These two go straight up, alternating from left to right and
right to left, and, having thus gone round all the Lotuses, these auspicious
ones proceed to the nostrils.”

The above passage shows the twofold and differing positions of the
two Na<JIs. They go upward alternating from the left to right and right to
left, and going round the Lotuses (Padma) they form a plait and go to
the nostrils.

Elsewhere they are described as being placed like bows: “Know
that the two Nadis Ida and Pingala are shaped like bows.”

1 Candra-svarupini and Suryarupa.

2 Ch. iv, 5-6. The seventh verse, which is not quoted by the Com¬
mentator, runs: “ Inside the Meru, she who extends from the Mula to the
place of Brahman is the fiery Susumna, the very self of all knowledge.”

3 Cft Rudra-yamala, Ch. XXVII, v. 51.

4 Sakti-rupa — the Devi as Sakti or “ female ”,

5 Rudratmika — that is, of the nature of Rudra or <e male ”.

322 THE SIX CENTRES AND THE SERPENT POWER

Also1: “ She who is connected with the left scrotum is united with
the Susumna, and, passing near by the right shoulder-joint, remains bent
like a bow by the heart, and having reached the left shoulder-joint passes
on to the nose. Similarly, She that comes from the right scrotum passes
on to the left nostril.” '

These two Nadls which come from the left and right scrotum,
when they reach the space between the eyebrows, make with the Susumna
a plaited knot of three (TrivenI) and proceed to the nostrils.

They are also thus described : “ In the Ida is the Devi Yamuna,
and in Pingala is Sarasvati, and in Susumna dwells Ganga.2 3 They form
a threefold plait8 united at the root of the Dhvaja,4 they separate at the
eyebrows, and hence it is called Triveni-Yoga, and bathing there 5 6 yields
abundant fruit.”

“ Whose substance is the threefold Gunas ” (Tritaya-guna-mayi). — The
compound word here used is capable of different interpretations. Reading
Guna to mean “ a string,” it would mean “ made up of three strings ”
— viz*, Susumna, Vajra and Citrini.8 These three form one, but considered
separately they are distinct. If Guna be read to mean “ quality,” then
it would mean “ possessed of the qualities Sattva, Rajas and Tamas
Now, the substance of Citrini is Sattva (Sattvagunamayi), of Vajra, Rajas,
and of Susumna, Tamas.

“ Is in the middle ” (Madhye) — i.e., in the middle or inside the Meru.

<c She who is inside the Meru from the Mula to the region of the
Brahma-randhra,” 7 etc.

1 Passage is from Prapancasara (Vol. Ill, Tantrik Texts), Gh. I,
w. 81, 82. There is a variant reading nadika for nasika.

2 Sammohana-Tantra, Gh. II, 13, thus: “ In the Ida is the Devi
Jahnavi and Yamuna is in Pingala, and Sarasvati is in Susumna ” — all
names of Indian sacred rivers.

3 This is also interpreted to mean that the three Na<jis conjoin at the
three Granthis — Brahma-gran thi, Visnu-granthi and Rudra-granthi.

4 The penis.

5 By “ bathing there,” etc., in the “ rivers ” is meant, when the mind
is suffused with a full knowledge of this Cakra, great benefit is there¬
by attained.

6 Susumna is the outermost sheath, and Citrini the innermost, and
within Citrini is Brahma-nadi, the channel along which Kundaii goes.

7 Sammohana-Tantra, II, 7 ; also occurs in Ch. XXVII, v. 52, of

Rudra-yamala.

DESCRIPTION OF THE SIX CENTRES

323

Tripura-sara-samuccaya says: “She who is within the hollow of
the Danila, extending from the head to the Adhara ” (ue., Muladhara),
and so forth.

Some persons rely on the following passage of the Tantra-cu<Ja-
mani, and urge that it shows that the Susumna is outside the Meru:
“ O Siva, on the left of Meru is placed the Nadi Ida, the Moon-nectar,
and on its right the Sun-like Pingala. Outside it (Tad-bahye)1 and
between these two (Tayor madhye) is the fiery Susumna.”

But this is merely the opinion of these persons. Our Author speaks
(in the following verse) of the Lotuses inside the Meru; and as the
Susumna supports these she must needs be within the Meru.

“Form of Moony Sun , and Fire*9 (Candra-suryagni-rupa. — Citriniis
pale, and is the form of the Moon, Vajrini 2 3 is Sunlike, and hence has the
lustre of the filaments of the pomegranate flower; Susumna is fiery, and
hence red. The Bhuta-hiddhi-Tantra, in describing the Susumna, sup¬
ports these three descriptions. Susumna is the outermost and Citrini
the innermost.

“ Inside it, at a height of two finger’s breadth, is Vajra, and so is
Citriru; hence it is that Susumna is Tri-guna; she is tremulous like a
passionate woman; she is the receptacle of the three Gunas, Sattva, and
others, and the very form of Moon, Sun and Fire.”

“ From the middle of the Kanda to the Head 99 (Kanda-madhyat Sirah-
stha). — Kanda is the root of all the Na<JIs. It is spoken of as follows :
“ Two fingers above the anus and two fingers below the Medhra 8 is the
Kanda-mula, in shape like a bird’s egg, and four fingers’ breadth in
extent. The Na<Jis, 72,000 in number, emanate from it.” The Na^is
come out of this Kanda.

Sirah-stha (placed in the head) : By this is to be understood that
she ends in the middle of the Lotus of twelve petals which is near the
pericarp of the Sahasrara, hanging downwards in the head. See the
opening verse of Paduka-pancaka : “I adore the twelve-petalled Lotus

1 If Tad-bahye be interpreted to mean outside these two, then this
apparent contradiction is removed. Tad-bahye is formed either by Tasya
bahye or Tayor bahye: if the latter, then the meaning would be outside
die two. Those who rely upon this passage read Tad-bahye as equal to
Tasya-bahye.

2 Vajrin!=vajra.

3 Me<Jhra=penis.

324 THE SIX CENTRES AND THE SERPENT POWER

that is the crown of the Nadi along the channel (Randhra) 1 within which,
the Kwrujali passes.”

As the Citrini ends here, her Container, Susumna, also ends here*
If it be taken to mean that she exists above the Sahasrara, then there will
be a contradiction to the description in the fortieth verse, where the
Sahasrara is spoken of as “ shining in vacant space ” (§unya-de£e-
prakaiam). If Susumna passes over it there can be no vacant space.

There are some who contend that all the three Nadis — Ida,
Pingala, and Susumna — are inside the Meru, and quote the following as
their authority from the Nigama-tattva-sara : “ The three Nadis are said
to be inside the Meru, in the middle of the back.” But this cannot be;
all the Tantras say that the Ida and Pihgala are outside the Meru, and
on the authority of these our Author speaks of their being outside the
Meru. Further, if they were inside the Meru they could not be bow¬
shaped and touch the hip and shoulder joints. The Nigama-tattva-sara
by the “ three Nadis ” apparently means Susumna, Vajra and Citrini, and
not Ida, Pihgala and Susumna.

The position of the Susumna from the Muladhara to the head is
thus described: c< Susumna goes forward, clinging like a Chavya-creeper 2
to the Meru, and reaching the end of the neck, O Beauteous One, she
emerges and deflects, and, supporting herself on the stalk of the Sankhini,3*
goes towards the region of Brahman (Brahma-sadana).

Also cf. : “ The other two are placed like bows. Susumna is the
embodiment of Pranava;4 emerging from the backbone, she goes to the
forehead. Passing between the eyebrows and united with Kundall,5 she
with her mouth 6 approaches the Brahma-randhra.”

By this it becomes apparent that the backbone extends to the end
of the back of the neck.

1 This channel or passage within Citrini is Brama-nad*.

2 Tetranthera Apetala (Colebrook’s AmarakoSa).

3 Na(jl of that name; v. post *

4 Pranavakrti — the mantra Om. This means that Pranava manifests
as the Susumna.

5 Devi Kundalinl; ir ante.

6 Her mouth has neared the Brahma-randhra. The locative here is
Samlpye saptaml — that is, locative in the sense of proximity. Susumna
does not actually reach Brahma-randhra, but goes near it, ending near
the twelve-petalled lotus. Cf v. I, Paduka-Pancaka.

DESCRIPTION OF THE SIX CENTRES 325

“ Supporting herself on the stalk of Sankhini,” (Sankhini-nalama
lambya) . Sankhini is thus described.

Isvara said: “ Saras vati and Kuhu are on either side of Susumna;
Gandhari and Hastijihva again are on the right and left of Ida.

And again: “ Between Gandhari and Sarasvatl is Sankhini. The
NadTnamed Sankhini goes to the left ear.*5

And also again: “ Sankhini, emerging from the hollow of the
throat, goes obliquely to the forehead, and then, O Ambika, 1 united with
and twisted round CitrinI, she thereafter passes to the head.”

Hence she (Sankhim) starts from Kanda-mula, proceeds between
Sarasvatl and Gandhari and reaches the throat, and then one of her
branches proceeds obliquely to the left ear and the other goes to the top
of the head.

“ Vajra inside Her ” ( Madhy ameSsy ah ) — i>e.9 inside Susumna.

There are some who contend that the Meru-danda extends from
the feet to the Brahma-randhra, and quote in support the following pas¬
sage from Nigama-tattva-sara: “ The bony staff which goes from the feet2
to the Brahma-randhra is called the Meru-dantja of the fourteen Lokas.”

But the backbone is the spinal bone (Meru-danda). It extends
from the Mula-kanda to the end of the back of the neck. This is self-
evident, and no authority can alter things which are patent. Moreover,
it is impossible for one piece of bone to go to the end of the feet, for then
the legs could not be bent or stretched. The Meru therefore does not go
below the Mula (Muladhara). The meaning of the passage from the
Nigama-tattva-sara becomes clear if we read Pada to mean “ leg,” and
not “foot”. “Beginning of the pada” (Padadhi) would then mean
“ where the legs begin ”. The sense would then be that the bone which
controls the whole body from the feet right up to the head is the Meru-
danda, which is like a stick, and begins from the penis, two fingers’ breadth
above the Mula-kanda. The Bhuta-iuddhi-Tantra says: “ Within it and
two fingers * breadth above it are Vajra and Citriiii.”

1 “ Mother,” a title of the Dew.

2 Padadi, lit beginning of the pada; v. post .

326 THE SIX CENTRES AND THE SERPENT POWER

Verse 2

Tanmadhye citrini sa pranavavilasita yogindm yogagamya
lutatantupameya sakalasarasijan merumadhyantarasthan.

Bhittva dedipyate tad-grathana-racanaya hiddha-bodha-svampa
tanamadhye brahmcmadi haramukha-kuharadadi-devantaratma.

Inside her1 is Citrini, who is lustrous with the lustre of the
Pranava8 and attainable in Yoga by Yogis. She (Citrini)
is subtle as a spider’s thread, and pierces all the Lotuses
which are placed within the backbone, and is pure intelli¬
gence. 3 She (Citrini) is beautiful by reason of these (Lotuses)
which are strung on her. Inside her (Citrini) is the Brahma-
nadi,4 which extends from the orifice of the mouth of Hara5
to the place beyond, where Adi-deva6 * is.

Commentary

“ Inside Her ” (Tanmadhye) — i.e., inside Vajra.

“ Lustrous with the lustre of the Pragma” (Pranava-vilasita) .—She
absorbs the luminous character of the Pranava in Ajna-cakra when she
passes through it. Cf. v. 37, post.

1 That is, inside Vajra, which is, again, within Su^uihna.

8 The mantra “ Om ”,

8 Suddha-bodha-svarCpa. From her is derived Jfiana by those who
are pure (Samkara).

4 The Brahma-naqli is not a Nadi separate from Citrini, but the
channel in the latter.

5 Siva; here the Svayambhu-Linga.

6 The Para-Bindu : v. ib . The Brahma-nadl reaches the proximity

of, but not the Adi-deva Himself.

DESCRIPTION OF THE SIX CENTRES

327

“ Like a spider's thread ” (Luta-tantupameya). — She is fine like the
spider’s thread,

“ She pierces all the Lotuses” etc . (Sakala-sarasijan merumadhyantara-
sthan bhittva dedipyate). — She pierces the pericarp of the six Lotuses,
and shines like a thread strung with gems.

There is a passage quoted as from the fourth Kantja of the Kalpa-
Sutra, and explained to mean: “In the hollow channel within Citrini
are six Lotuses, and on the petals of these the Mahadevi Bhujangi move
about (viharanti).”

But this text, as it has given a plural verb to Bhujangi 1 in the
singular, seems to be incorrect. But if it be said that it is the word of
Siva, and that the plural is used as singular, it would then have to be
understood that the locative in the phrase “ In the channel within Citrinl ”
is used as an instrumental, and the correct meaning of the passage would
in that case be “ that Bhujangi goes along the channel within Citrinl.
And as She passes in her upward movement She pierces the Cakras, and
moves about on the petals of the Cakras.” Or it may also mean “ that
Bhujangi, goes along the the hollow of the Citrini, and moves about on the
petals of the six Lotuses within Susumna, and at length goes to Sahasrara.”

From the above authority it is not to be concluded that the six
Lotuses are in the hollow of Citrini.2

“Inside Her ” (Tan-madhye).— Within Citrini is Brahma-naiji. The
word Nadi here means a channel (Vivara). It is derived from the root
“ Nada ”, (Nada gatau) motion. The word Brahma-nadi means the channel
by which Kundalini goes from the Muladhara to the place of Parama-Siva.
Kundalini is a form of the Sabda-Brahman.3 From this it is certain that
the inside of Citrini is hollow, and there is no other Na<Ji inside her,

« The orifice of the mouth of Hara” (Hara-mukha-kuhara).— The
orifice at the top of the Svayambhu-Linga in the Muladhara. Adi-deva
is the supreme Bindu in the pericarp of the thousand-petalled Lotus.

The rest of the verse requires no explanation.4

1 Lit.y“ Serpent,” a name of Kundalini.

2 Viivanatha, quoting from Maya-Tantra, says that all the six lotuses
are attached to the Citrini (Citrini-grathitam).

3 Sabda-Brahma-rupa Kundalini. The Sabda-brahman (see Intro¬
duction) is the Caitanya in all beings.

4 Samkara reads this verse in a slightly modified form, but the
meaning is practically the same, the modifications being of a verbal
character only.

328 THE SIX CENTRES AND THE SERPENT POWER

Verse 3

Vidyanmala-vilasa munimanarilasat-tantu-rupa susuksma
bddhajnanaprabodka sakala-stikha-mayi suddha-bodha-svabhava.

Brahma-dvaram tadasye pravilasati sudhadharagamya-pradesam
granthi-sthanam tadetat vadanamiti stisumnakhya-nadya lapanti ,

She 1 is beautiful like a chain of lightning and fine like a
(lotus) fibre, and shines in the minds of the sages. She is
extremely subtle; the awakener of pure knowledge; the
embodiment of all Bliss, whose true nature is pure Conscious¬
ness.1 2 3 The Brahma-dvara 8 shines in her mouth. This place
in the entrance to the region sprinkled by ambrosia, and is
called the Knot, as also the mouth of Susumna.

Commentary

By this Sloka she is further described:

“Fine like a {loins) fibre and shines” (Lasat-tantu-rupa) — i.e.y She is
luminous, albeit fine like the fibre in the lotus-stalk; she shines because of
the presence of Kundalinl.

“ Embodiment of all bliss ” (Sakala-sukha-mayl). — Sukha is here
used as the equivalent of Ananda, which means Spiritual Bliss. She is
the source of all Bliss.4 * *

1 That is, CitrinI, the interior of which is called the Brahma-natfi.

2 Suddha-bodha-svabhava.

3 See Commentary.

4 Because, according 'to ViSvanatha, She drops nectar, and therefore

contains all kinds of bliss. Samkara says it is also capable of the inter¬

pretation “ It is blissful to all *\

DESCRIPTION OF THE SIX CENTRES

329

“ Whose true nature is pure consciousness 99 (Suddha-bodha-svabhava) . —
Suddha-bodha is Tattva-Jnana, She whose Nature 1 2 is pure Consciousness.

c< Brahma-dvaram ” 2 is the entrance and exit of Kun^alini in her
passage to and from Siva.

“ Her mouth 99 (Tadasye) — the mouth of Brahma-na<Ji, the orifice in
the mouth of Hara.

u This place 99 (Tadetat) — i.e., the place near the entrance.

“ The entrance to the region sprinkled by ambrosia ” (Sudha-dhara-gamya-
pradeSam). — The region which is sprinkled by the ambrosia (Sudha) which
flows from the union 3 of Parama-Siva and Sakti, and which is attained
by the help of Siva and Sakti dwelling in the Muladhara.

“ Knot 99 (Granthi-sthanam) . — The place of the union of Susumna
and Kanda.4

“ Is called 99 — that is, by those versed in the Agamas.

1 Sva-bhava is interpreted by Kallcarana to mean one’s nature.
Samkara interprets the word to mean the Jnana which is the Paramatma,
or, in other words, divine or spiritual Jfiana. According Samkara, the
reading is Suddha-bhava-svabhava.

2 Door of Brahman.

3 Samarasya, a term which is ordinarily applied to sexual union
(Stripum-yogat yat saukyam tat samarasyam) — here and elsewhere, of
course, used symbolically.

4 The root of all the Nacjis; see v. I, ante .

330 THE SIX CENTRES AND THE SERPENT POWER

Verse 4

Athadharapadmam susumnakhya-lagnam
dhvajadho gudordhvam catuh-sona-patrarii .

AdhovaktramudyaUsuvarnabhavarnaih
vakaradisantair yutam veda-varnaih.

Now we come to the Adhara Lotus.1 It is attached to the
mouth of the Susumna, and is placed below the genitals and
above the anus. It has four petals of crimson hue. Its head
(mouth) hangs downwards. On its petals are the four letters
from Va to Sa, of the shining colour of gold.

Commentary

After having described the Nadis, the Author describes the Mula-
dhara-Cakra in detail in nine verses beginning with the present.

“ It is attached to the mouth of Sufumna” (Susumnakhya-lagnam) . —
The petals2 3 are on four sides of the place where the Kanda8 and
Susumna meet.

“ Below the genitals and above the anus ” (Dhvajadho-gudorddhvaih) . —
From below the root of the genitals to Susumna.

“ Four petals of crimson hue 55 (Catuh-Sona-patram). — The four petals
are red in colour. Sona is the crimson colour of the red lotus.

“ On its petals are the four letters from Va to Sa ” (Vakaradisantair-
yutam veda4 * * varnaih). The four letters are Va, Sa (palatal), §a (cerebral),

1 That is, Muladhara-Cakra, so called from its being at the root of the
six Cakras; see hence to v. 11, post .

2 See Introduction.

3 V. p. 7, ante .

4 Veda-vama: Veda stands for “ four There are four Vedas, and

the learned sometimes use the word Veda to mean four — ue.> the number

of the Vedas.

DESCRIPTION OF THE SIX CENTRES

331

and Sa.1 On each of the petals of the six Lotuses the letters of the
alphabet are to be meditated upon, going round in a circle from the right
(Dak$inavartena). Cf. Viivasara-Tantra : “ The petals of the Lotuses are
known to contain the letters of the alphabet, and should be meditated
upon as written in a circle from the right to the left.**

1 See Introduction.

332 THE SIX CENTRES AND THE SERPENT POWER

Verse 5

Amusmin dharayas-cattiskona-cakram
samudbhasi Mdstakairavrtam tat .

Lasat pita-varnarh tadit-komalangam
tadante samaste dharayah svabijam.

In this (Lotus) is the square region (Cakra) of Prthivi,1
surrounded by eight shining spears.2 It is of a shining yellow
colour3 and beautiful like lightning, as is also the Bija of
Dhara 4 which is within.

Commentary

In the pericarp of this Lotus is the square region Prthivi, which is
described in detail. On the four sides and four angles of the square are
eight shining spears. The region is of yellow colour.

Cf. “ O Thou of dulcet speech, in the Muladhara is the four-
cornered region of Dhara, yellow in colour and surrounded by eight
spears (Sula) like Kulacalas.”

1 Earth element, which is that of this Cakra. The form of this tattva
is a square.

2 The Asta-£ula are directed towards the eight points of the compass.

3 The colour of the earth element which presides in this Cakra.
Each Tattva manifests the form, colour, and action, of its particular
vibration.

4 That is, the Bija of Prthivi, the earth Tattva or “ Lam ”. See
Introduction.

DECRIPTION OF THE SIX CENTRES

333

Kulacala is by some interpreted to mean the breast of a woman.
According to this view, the tips of these spears are shaped like a woman’s
breasts. Others understand by the expression the seven Kula Mountains.1

Cf. Nirvana-Tantra: “ O Devi, the seven Kula Mountains, viz.,
Nllacala, Mandara, Candra-sekhara, Himalaya, Suvela, Malaya, and
Suparvata — dwell in the four corners.” According to this notion, the
eight spears are likened to the seven Kula Mountains on Earth.

“ Within it” (Tad-ante). — Inside the region of Prthm (Dhara
mandala) is the Bija of Earth — viz*, “Lam”. This Blja is also of a.
yellow colour. The phrase “ shining yellow colour ” (Lasat-plta-varnam)
is descriptive of the Blja also. So it has been said :

“ Inside it is the Aindra-Blja (Blja of Indra), 2 of a yellow colour
possessed of four arms, holding the thunder in one hand, mighty 3 and
seated on the elephant Airavata.” 4

1 Mahendro Malayah Sahyah Suktiman Rksaparvatah.

Vindhya$ ca Pariyatrag ca saptaite kulaparvatah.

(quoted in Sabda-stoma-maha-nidhi). Some read Pariyatrah in
place of Paripatrah. Samkara says that the spears are here because the
Cakra is inhabited by Dakini who is one of the great Bhairavls.

2 The Blja of Indra and the Blja of Earth are the same.

8 Maha-bahu, “ possessed of great long arms — sign of prowess. Cf.
Ajanu-lambita-bahu (arms reaching the knees).

4 The elephant of Indra. This and other animals figured in the
Cakras denote both qualities of the Tattva and the Vehicles (Vahana)
of the Devata therein. See Introduction.

334 THE SIX CENTRES AND THE SERPENT POWER

Verse 6

Cuturbahu-bhufath gajendradki-rudham
tadanke navinarka-tulya-prakasah.

Sisuh srftikari lasadveda-bahuh

mukhdmbhojalaksmis-caturbhdgabkedah.

Ornamented with four arms 1 and mounted on the Xing
of Elephants,2 3 He carries on His lap8 the child Creator,
resplendent like the young Sun, who has four lustrous arms,
and the wealth of whose lotus-face is fourfold.4 *

Commentary

This is the Dhyana of the Dhara-Bija. The Kja of Dhara or
Prthivi is identical with that of Indra.

“ On his lap ” (Tad-anke) — i.e., in the lap of Dhara-Bija. The sense
of this verse is that the Creator Brahma dwells in the lap of Dhara-Bija.
By “ anka ” (lap) is to be understood the space within the Bindu or
Dhara-Bija. Cf. “ In the Muladhara is the Dhara-Bija, and in its Bindu
dwells Brahma, the image of a Child, and King of the Tmmm-tal^ 6 is
mounted on an Elephant.9’

The above quoted passage, it is urged, means “ the King of the
Immortals is in the lap of Dhara-Bija.” But according to our view, as
the Dhara-Bija and the Indra-Bija are the same, their identity is here
spoken of; for it is also said, " the letters of die Mantra are the Devata;
the Devata is in the form of Mantra (Mantra-rupinI).

1 These two adjectival phrases qualify Dhara-Bija.

2 Airavata.

3 That is, the Bindu of the Bija (Dhara) or “Lam”. This is
explained, post.

4 Brahma is represented with four heads.

3 i.e., Iridra-Deva.

DESCRIPTION OF THE SIX CENTRES

335

Also Cf Nirvana-Tantra : O beautiful one, the Indra Blja
is below the genitals. The very perfect and beautiful dwelling of Brahma
is above Nada, and there dwells Brahma the Creator,1 the Lord of
creatures 2 3.”

By “ above Nada ” in this passage, we must understand that the
abode of Brahma is within the Bindu which is above Nada. Some read
“left of the genitals, and thus there is a difference of opinion. The
Sarada says that the Adharas are various according to different views.

“Four lustrous arms ” (Lasad-veda8-bahu). — Some interpret the
Sanskrit compound word to mean “ in whose arms shine the four Vedas,
Sama and others,” thus thinking of Brahma as being possessed of two
arms only. But Brahma is nowhere described as holding the Vedas in his
hands, and that he should be meditated upon as having four arms is clear
from the following passage in Bhuta-Suddhi-Tantra.

“ Know, O Siva, that in its lap is the four-armed, red-coloured
child 4 Brahma, who has four faces and is seated on the back of a swan.” 5

“ The wealth of whose lotus face is fourfold ” (Mukhambhojalaksmih
catur-bhaga-bhedah). — By this is to be understood that Brahma has
four faces.

Some read the passage as “ Catur-bhagaveda”; thus read, the
meaning practically is the same. If the Sanskrit text is read “ Mukham-
bhoja-laksml-catur-bhagaveda,” the meaning would be,” the four different
Vedas enhance the beauty of his lotus-faces ”.6

As opposed to the opinion that Brahma holds the four Vedas in his
arms, the V i£va-sara-T antra in the Brahmi-dhyana says : “ Meditate on
Brahml (Sakti) as red in colour and garbed in the skin of the black
antelope, and as holding the staff,7 gourd,8 the rosary of Rudraksa

1 Srsti-karta.

2 Praja-pati.

3 Veda is used to mean four, there being four Vedas.

4 i.e.9 Hiranya-garbha.

6 Hamsa, or, as some say, goose or flamingo. See Woodroffe’s
*c Garland of Letters ”, p. 155.

6 The allusion is to the belief that the four Vedas came out of the
four mouths of Brahma.

7 Danda.

8 Kamandalu.

336 THE SIX CENTRES AND THE SERPENT POWER

beads,1 and making the gesture dispelling fear/* 2 And in the SaptaSatl-
Stotra3 it has been said that Siva and Sakti are to be meditated upon
as having the same weapons.

Also cf. Yamala: “The Adi-Murti4 should be meditated upon
as making the gestures of dispelling fear and granting boons,5 as also
holding the Kundika 6 and rosary of Rudraksa beads, and adorned with
fine ornament.”

This is how She should be meditated upon. The rest requires no
explanation.

1 Aksa-sutra.

2 That is, the Abhaya-mudra. The hand is uplifted, the palm being
shown to the spectator. The four fingers are close together, and the
thumb crosses the palm to the fourth finger.

3 Markandeya-Candl*

4 BrahmI-Sakti.

5 That is, the Varada-mudra, the hand being held in the same
position as in note 4 above, but with the palm held horizontally instead
of vertically.

6 Kamandalu : a vessel with a gourd-shaped body, and handle at the
top, used for carrying water, generally by ascetics.

DESCRIPTION OF THE SIX CENTRES

337

Verse 7

Vasedatra devi ca ddkinyabhikhya
lasadveda bdrhujjvala rakta-netra
Samanoditaneka-surya-prakasa
prakasam vahanti sada iuddha-buddheh

Here dwells the Dev! Dakin!1 by name; her four arms
shine with beauty, and her eyes are brilliant red. She is
resplendent like the lustre of many Suns rising at one and
the same time.2 She is the carrier of the revelation of the
ever-pure Intelligence.3

Commentary

In this Sloka the Author speaks of the presence of Dakini-Sakti
in the Adhara-Padma. The sense of this verse is that in this Lotus the
Devi Dakini dwells.

“ She is the Carrier of the revelation of the ever-pure Intelligence ” 4 (PrakaSam
vahanti sada Suddha-buddhe h) — that is, she, Dakinl-Sakti, enables the
Yogi to acquire knowledge of the Tattva (Tattva-Jnana). By meditating
on her, which is part of Yoga practice, one acquires Tattva-Jnana. This
Devi is the presiding Divinity of this region.

1 Dakini and other Saktis of this class are in some Tantras called
the Queens of the Cakras, and in others the doorrkeepers thereof.

* That is, according to ViSvanatha, she is very red.

5 Suddha-buddhi — i.e.} Tattva-Jnana.

4 If the word “sada” is read separately from “Suddha-buddhi,”
it becomes an adverb qualifying “ vahanti ” and the passage would then
mean that “she ever carries revelation of Divine Knowledge”.

338 THE SIX CENTRES AND THE SERPENT POWER

Cf. “The mouth1 (the lotus) has the letters Va, Sa (palatal),
Sa (lingual), and Sa, and is presided over by Dakini.”

“ Dakini, RakinI, Kakini, LakinI, as also SakinI and HakinI, are
the queens of the six respective Lotuses.” 2 Elsewhere is given the Dhyana
of Dakini thus : “ Meditate on her, the red, the red-eyed Dakini, in the
Muladhara, who strikes terror into the hearts of PaSus,3 who holds in her
two right hands the Spear4 5 and the Khatvanga,6 and in her two left hands
the Sword 8 and a drinking-cup filled with wine. She is fierce of temper
and shows her fierce teeth. She crushes the whole host of enemies. She
is plump of body, and is fond of Payasanna.7 It is thus that she should be
meditated upon by those who desire immortality.” Elsewhere she is
described as “ bright with a Tilaka 8 of vermilion, her eyes ornamented
with collyrium, clad in black (antelope’s skin) and decked with varied
jewels,” etc.

On the authority of the above passage, which occurs in a Dhyana
of Dakini, she should be meditated upon as clad in black antelope skin.

The Devas Brahma and others are to be meditated upon as having
their faces down or up according to the frame of mind (Bhava) of the
Sadhaka.

The Saktananda-tarangini 9 quotes the following from the Maya-
Tantra:

“Parvati asked: How can they be in the Lotuses which have their
heads downward bent?

1 Vaktra. This is possibly the transcriber’s mistake for “ Padma
lotus.

2 The Saktananda-tarangini places them in a different order. See
P. K. Sastri’s edition, p. 75.

3 The unillumined. See “ Introduction to Tantra Sastra ”.

4 Sula.

5 A staff surmounted by a human skull.

6 Khadga, a kind of sword used in the sacrifice of animals. Some
read Kheta.

7 A kind of milk pudding made of rice boiled in milk widi ghee and
sugar.

8 Here the mark borne by a woman between the eyebrows showing
that her husband is living — an auspicious mark. The Saubhagyaratna-
kara says that Dakini abides in Tvak-Dhatu.

9 Fourth chapter; Prasanna Kumara-Sastri’s edition, pp. 78, 79.
The passage in the text is incompletely quoted.

DESCRIPTION OF THE SIX CENTRES

339

“ Mahadeva said: The Lotuses, O Dev!, have their heads in differ¬
ent directions. In the life of action 1 2 they should be thought of as having
their heads downward, but in the path of renunciation 3 they are always
.meditated upon as having their heads upward turned.”

The rest is clear.

1 Pravrtti-marga: the outgoing path as distinguished from the Nivrtti-
marga, or the path of return to the Para-brahman.

2 Nivrtti-marga.

340 THE SIX CENTRES AND THE SERPENT POWER

Verse 8

Vajrakhya viaktradese vlasati satatam karnika-madhy as ams tham
konam tat traipurakhyam tadidiva vilasat-komalam kamarupant
Kandarpo nama vayur nivasati satatam tasya madhye samantat
jtveso bandhu-jiva-prakaramabhi-hasan kotisurya-prakasah

Near the mouth of the Nadi called Vajra, and in the pericarp
(of the Adhara Lotus), there constantly shines the beautifully
luminous and soft, lightning-like triangle which is Kamarupa,1
and known as Traipura.2 There is always and everywhere
the Vayu called Kandarpa,3 who is of a deeper red than the
Bandhujiva flower,4 and is the Lord of Beings and resplendent
like ten million suns.

Commentary

In this Sloka is described the triangle in the pericarp of the
Mula-Cakra.

“ Near the mouth of the Nadi called. Vajra ” (Vajrakhya- viaktradese). —
The mouth of the Vajra is two fingers above that of the Susumna and
below the base of the genitals.

“ The triangle known as Traipura” (Trikonam traipurakhyam). —
The triangle, is so called because of the presence of the Devi Tripura

1 See Commentary, post.

* This triangle, says Visvanatha, citing Gautamiya-Tantra is Iccha-
Jiiana-Kriyatmaka — that is, the powers of Will, Knowledge and Action.
See Introduction.

3 A Form of the Apana-Vayu. Kandarpa is a name of Kama, the
Deva of Love.

4 Pentapales Phanicea.

DESCRIPTION OF THE SIX CENTRES

341

Avithin the Ka inside the triangle, and the letter Ka is the chief letter of
the Kama-bija.1

Cf Saktananda-tarangini 2 3: “ Inside dwells the Devi Sundari,8
the Parade vat a.”

“ Soft ” (Komala) — i.e.> oily and smooth.

“ Kdma-rupa. ” 4 *: that by which Kama is caused to be felt — i.e., it
is Madanagaratmaka.6

Cf. “ The triangle should be known as the charming Sakti-pitha.”

This triangle is above the Dhara-bija. Cf Sammohana-Tantra,
speaking of Dhara-bija : “ Above it (Dhara-bija) are three lines — Varna,
Jyesta, and Raudri. ”

“ Kandarpa ” — The presence in the Trikona of the Kandarpavayu
is here spoken of. It is everywhere (samantat) that is, extended throughout
the triangle.

“ Lord of Beings” ( Jivesa) . — So called because the continuance of
life depends on Kama or Kandarpa.

It is said that “In the Kanda (heart) region dwells Prana; and
Apana dwells in the region of the anus.” The air in the region of the
anus is Apana, and Kandarpa-Vayu accordingly is a part of Apana-Vayu.6
It is also said that 7 “Apana draws Prana, and Prana draws Apana — -just
as a falcon attached by a string is drawn back again when he flies away;
these two by their disagreement prevent each other from leaving the body,
but when in accord they leave it.”

The two Vayus, Prana and Apana, go different ways, pulling
at one another; and neither of them, therefore, can leaye the body, but

1 That is, the Mantra “ Klim ”; in Tantraraja Siva speaking to Devi
says, “ letter Ka is Thy form ” The Ni ty a -puj a-padda t i , p. 80, mentions
in this connection “ Kam,” the Bija of Kamini.

2 When dealing with the Kakara-tattva, p. 165, Prasanna Kumara-
Sastri’s edition.

3 Sundari — i.e.> Tripura-sundari, a name of the Dev!. See Trantraraja
(Tantrik Texts, VIII, Chs. 4-6).

4 Samkara defines this as “ the embodiment of the devotee’s desire ”

(Bhaktabhilasa-svarupam) .

6 Chamber of Madana (Deva of Love) — the Yoni.

6 Vayu here is a name for a manifestation of Prana, the five most
important of such manifestations being Prana, Apana Samana, Vyana,
Udana. See Introduction.

7 This is an oft-repeated passage (Saktananda, p. 5).

342 THE SIX CENTRES AND THE SERPENT POWER

when the two are in accord — that is, go in the same direction — they leave
the body. Kandarpa-Vayu, being a part of Apana also pulls at Prana-
Vayu, and prevents the latter from escaping from the body, hence
Kandarpa-Vayu is the Lord of Life.

In v. 10 the Author describes Kundalini as <f She who maintains
all the beings of the world by Inspiration and Expiration.” 1 He himself
has thus said that Prana and Apana are the maintainers of animate being-

1 The Inspired and Expired breath is Hamsali.

DESCRIPTION OF THE SIX CENTRES

343

Verse 9

Tanmadhye lihgarupi druta-kanaka-kala-komalah pascimasyah
jmnadhydnaprakdsah prathamakisalayakararupalj, svayambhuh
Vidyutpurneridubmba-prakara-karacaya-snigdha-samtdnahasi
kasivasi vilasi vilasati saridavartarupaprakarah

Inside it (the triangle) is Svayambhu 1 in His Linga-form,2 3
beautiful like molten gold, with His head downwards. He
is revealed by Knowledge8 and Meditation,4 and is of the
shape and colour of a new leaf. As the cool rays of light¬
ning and of the full moon charm, so does His beauty. The
Deva who resides happily here as in KaSi is in forms like
a whirlpool.5

Commentary

In this verse he speaks of the presence of the Svayambhu-Linga in
the triangle.

" Svayambhu in his Linga-form ” (Lihga-rupl svayambhu) — i.e.> here
dwells the Siva-Linga whose name is Svayambhu.

“ Beautiful like molten gold” (Druta-kanaka-kala-komala) . — His body
has the soft lustre of molten gold.

“ His head downwards” (Pafcimasya) . — Cf. Kall-kulamrta: “ There
is placed the great Linga Svayambhu, who is ever blissful, his head down¬
ward, active when moved by Kama-Bija.”

1 “ Self-originated,” “ self-existent,” the Siva-Linga of that name.

2 As the human phallus.

3 Jnana.

4 Dhyana.

5 This refers to a depression on the top of the Linga.

344 THE SIX CENTRES AND THE SERPENT POWER

“ Revealed by Knowledge and Meditation” (Jnana-dhyana-prakaia). —
Whose existence is apprehended by us by Knowledge (Jnana) and Medi¬
tation (Dhyana). By Jnana we realize the attributelessness and by
Dhyana the attributefulness (of the Brahman). Such is Svayambhu.

“ The shape and colour of new leaves” (Prathama-kisalaya-kara-rupa) .
— By this is conveyed the idea that the shape of the Svayambhu-Linga
is tapering like a new unopened leaf-bud. Like the pistil inside the
Campaka flower, it is broad at the bottom and tapers to a point at the
end; this also shows that the Svayambhu-Linga is of a blue-green
colour (Syama).

Cf Saktananda-taranginI: “O Maheiani, meditate inside it (the
triangle) upon the Svaymbhu-Liriga, who holds his head with an aperture
therein downward — the beautiful and blue-green Siva (Sivam Syamala-
sundaram).”

In the Yamala occurs the following passage: “ Meditate upon the
very beautiful celestial triangle (Trikona) in the Muladhara; within its
three lines is Kundali, charming like ten million lightning flashes in the
dark blue 1 clouds.”

This passage, which describes Kundali as “ lightning in the dark
blue clouds,” goes to show that the Svayammbhu-Linga is also blue; but
Nila (blue) and Syama (dark green) belong to the same category, and
hence there is no contradiction.

As the cool rays of lightning and of the full moon charm , so does His beauty ”
( Vidyut-purnendu-bimba-prakarakara 2-caya-snigdha- samtana -hasi) . — As
the strong light of the moon and of lightning emits no heat, so is the light
which emanates from the Svayambhu-Linga cool and pleasing bringing
gladness into the hearts of men.

“ The Deva who resides happily here as in Kali ” 3 (Kaii-vasi-vilasi).
Kafi is the place sacred to Siva, His favourite abode. By these two
adjectives it is implied that the Svayambhu in the Adhara Lotus is happy
as He is in His form of Viiveivara in Kail, and He is as pleased to be
here as at Kail. “ Vilasi ” may also mean amorous because it has been

1 Nila.

2 Visvanatha for Kara (ray) reads Rasa — that is, the nectar flowing
from the Moon.

8 Benares or Varanasi,

DESCRIPTION OF THE SIX CENTRES 345

said above, “ moved by Kama-Bija Vilasi is indicative of His Lordship
of the Universe. 1

“Like a whirlpool ” (Sarid-avarta-rupa-prakara) . — The whirling
water on its outer edge creates a depression in the middle and the centre
thereof is raised like the shape of a conch. 2 3

This Svayambhu is placed on the Kama-bija. This has been said
in Kali-Kulamrta: “ Surrounded by the filaments of the lotus, is the
Srngata 8 and over this is the beautiful Maha-Linga Svayambhu, with an
opening on the top, ever happy, holding his head downwards, and active
when moved by the Kama-bija. ”

Elsewhere the following occurs: “There, in the pericarp, is the
above-mentioned Dakini and thd triangle (Trikona) within which is a
small aperture and the red Kama-bija. There is also the Svayarhbhu-
Linga, his head downward and of a ruddy hue.” This is, however, a
different conception.

1 The Universe is His Vilasa or Lila.

2 Samkara says that he is so described because o his restless motion.

3 The triangular pyramidical seat of Kama.

346 THE SIX CENTRES AND THE SERPENT POWER

Verses 10 and 11 1

Tasyordhve bisatantu sodara-lasat suksma jaganmohini
brahmavaramukham mukhena madhuram samchadayanti svayam
Sankhavarta nibha navina capalamala vilasaspada
supta-sarpasama svopari lasat sardha-trivrttdkrtih

Kujanti kulakundali ca madhuram mattalimala-sphutam
vacant komalakavya-bandharacana bhedatibheda-kramaih
Svdsocchvdsa-vibhahjanena jagatam jivo yaya dharyate
sa miilambuja gahvare vilasati proddama-diptavalih

Over it 2 shines the sleeping Kundalini, fine as the fibre of
the lotus-stalk. She is the world-bewilderer,3 gently covering
the mouth of Brahma-dvara 4 by Her own. Like the spiral
of the conch-shell, Her shining snake-like form goes three and
a half times round Siva,5 and Her lustre is as that of a strong
flash of young strong lightning. Her sweet murmur is like
the indistinct hum of swarms of love-mad bees.6 She produces

1 Samkara, unlike Kalicarana, has annotated the two verses
separately.

2 Svayambhu-Linga — that is, round It with her body and over It
with Her head.

3 Kundalini is the Sakti whereby the Mayik world exists, at rest.
In the Kurma-Purana, Siva says: “This Supreme Sakti is in me, and
is Brahman Itself. This Maya is dear to me, by which this world is-
bewildered.” Hence the Devi in the Lalita is called Sarvamohini
(all-bewildering) .

4 See Commentary.

5 Sivopari.

6 Viivanatha says She makes this sound when awakened. According:
to Samkara, this indicates the Vaikhari state of Kundalini.

DESCRIPTION OF THE SIX CENTRES

347

melodious poetry and Bandha 1 and all other compositions in
prose or verse in sequence or otherwise 2 in Samskrta, Prakrta
and other languages. It is She who maintains all the beings
of the world by means of inspiration and expiration,3 4 and
shines in the cavity of the root (Mula) Lotus like a chain of
brilliant lights.

Commentary

In these two verses the author speaks of the presence of Kun<JalinI-
Sakti in the Svayambhu-Linga. It is the Devi Kun<Jalim who maintains
the existence of individual beings (Jiva, Jivatma) by the functions of
inspiration and expiration. She places them in individual bodies; She
produces the humming sound resembling that of a swarm of bees, and
is the source of Speech and She, as described below, dwells in the trian¬
gular hollow in the pericarp of the Muladhara Lotus resting upon the
Svayambhu-Linga.

“ Shines fine as the fibres of the lotus stalk ” (Bisa-tantu-sodara-lasat-
suksma) — i.e., She is fine like the fibre of the lotus-stalk.

« World-bewilderer” (Jagan-mohim)— She is Maya in this world.

“ Gently .” 4 — Madhuram.

« The mouth of Brahma-dvara ” (Brahma-dvara-mukha)— the hollow
on the head of Svayambhu-Linga.

“A strong flash of young lightning” (Navina-capala-mala-vilasaspada).

_ Lit.) “ possessed of the wealth of a strong flash of young lightning.” In

youth every thing and person shows the characteristic qualities in a state
of vigorous perfection. Hence a M young flash of lightning ” means a
strong flash.

“She produces melodious poetry etc” (Komala-kavya-banda-racana-
bhedatibheda-krama) .—This shows the mode in which words are produced.

1 Is a class of literary composition in which the verse is arranged in
the manner of a diagram or picture.

2 Bheda-krama and Ati-bheda-krama.

8 ViSvanatha quotes Daksinamurti as stating that during day and
night man breathes in and out 21,600 times, taking both expiration and
inspiration as the unit. See Introduction.

4 Madhuram: this is used as an adjective, according to Samkara,
and means sweet. He says She is drinking nectar by the Brahma-dvara;
as the nectar is coming through it, the Brahma-dvara is sweet.

348 THE SIX CENTRES AND THE SERPENT POWER

The soft music produced by a combination of soft and melodious words
descriptive of beauty, virtue, etc., in all its modulations, resulting
from perfecting of composition and regularity and irregularity in the
disposition of words. By Bandha is here meant pictorial poetical com¬
position in prose or verse arranged to look like a lotus (Padma-bandha),
a horse (Aiva-bandha) and so on; and by Ati-bheda the author alludes to
all the words in Samskrta and Prakrta. By Using the word “ order,
sequence, the author emphasizes the fact that these compositions and
words come out in the order laid down in the Sastras. Kundalini
produces, both at random, and in set forms. Kundalini produces words,
Samskrta and Prakrta, distinct and indistinct. She is the source from
which all sound emanates.

Cf. Sarada 1 : “ Upon the (bursting unfolding) of the supreme
Bindu arose unmanifested Sound2 (Avyakta-rava) . It assumed the form
of Kundali in living bodies, and manifested itself in prose and verse by
the aid of the letters of the Alphabet (lit., the essence of the letters).”

By “ Prose and Verse ” all forms of speech are meant.

It has distinctly been said in Kadimata3: “By the action of the
Iccha-Sakti of the Atma acting on Prana-Vayu there is produced in the
Muladhara the excellent Nada (Sound) called Para.4 In its ascending
movement it is thrown upward and opening out in the Svadhisthana,5
it receives the name of PaSyanti; and again gently led up as before

• ^ secon<^ ^ne of v. 11 and v. 14; the intermediate verses are

omitted. These run as follows: “That sound is called, by those versed
in the Agamas, Sabda-brahman. Some teachers define Sabda-brahman
to mean Sabdartha, others (grammarians) define it to mean Sabda;
but neither of them is correct, because both Sabda and Sabdartha are
Jada (unconscious things). In my opinion, Sabda-brahman is the
oaitanya of all beings.” The Agama in the text is Sruti; Raghava
quotes Samkaracarya in Prapaiicasara, which speaks of men versed in
Sruti. Caitanya is the Brahman considered as the essence of all beings —
that is, Cit and Sakti, or Cit in manifestation.

2 That is, the Principle or Cause of Sound.

^Tantraraja (Vols. VIII and XII. Tantrik Texts), Ch. XXVI,
w. 5-9.

^ PP* 120-122, Vol. II, Tantrik Texts, Viivanatha speaks of
Para, PaSyantI, and the other Saktis. The form of Nada, says the
Manor amd, should be known from the Guru. This Iccha-Sakti is
Kalamayi.

5 PaSyanti is sometimes associated with Mani-pura.

DESCRIPTION OF THE SIX CENTRES

349

mentioned, it becomes united in the Anahata with Buddhi-tattva, and is
named Madhyama. Going upward again, it reaches the ViSuddha in the
throat, where it is called Vaikhari; and from there it goes on towards
the head, (upper part of the throat, the palate, the lips, the teeth). It
also spreads over the tongue from root to tip, and the tip of the nose;
and remaining in the throat, the palate, and the lips, produces by the
throat and the lips the letters of the Alphabet from A to Ksa.” 1

It is needless to quote more.

Elsewhere has KundalinI been thus described : “ Meditate upon
Devi Kuntjalini, who surrounds the Svayambhu-Linga, who is Syamd
and subtle, who is Creation itself,2 in whom are creation, existence, and
dissolution,3 who is beyond the universe,4 5 and is consciousness 6 itself.
Think of Her as the One who goes upwards.” 6

Also: “ Meditate upon the Devi KundalinI as your Ista-devata,7
as being ever in the form of a damsel of sixteen in the full bloom of her
first youth, with large and beautifully formed breasts, decked with all
the varied kinds of jewels, lustrous as the full moon, red in colour, with
ever restless eyes.” 8

“Red (Rakta) as regards Sundari,” so says the Author of the
Saktananda-tarangini. KundalinI, as a matter of fact, should always be
meditated upon as red (Rakta) in colour.9

Sama (which ordinarily denotes “ colour ”) is here meant to signify
something different. In all Tantras and all Tantrika collections

1 The sense of this, says the Manoramd , is that Nada which has
four stages (Avastha-catustyatmaka), after passing through the different
centres mentioned in the Text, assumes the form of the 31 letters.

2 Srsti-rupa.

3 Srsti-stithi-layatmika.

4 ViSvatita. She is not only immanent, but transcends the universe.

5 Jnana-rupa.

fl Orddhva-vahini, for KundalinI ascends to the Sahasrara.

7 Ista-deva-svarupini. The Ista-devata is the particular Devata of
Sadhaka’s worship.

8 These in woman indicate a passionate nature.

9 The Saktananda-tarangini says : She is to be meditated upon as
red only when the object of worship is Tripura. The text may also
be read as meaning that “ red ” is an attribute applicable to Sri Sundari
— that is, the Devi Tripura-sundari.

.350 THE SIX CENTRES AND THE SERPENT POWER

Kurujalini is described to be like lightning. “ Syama is the name given
to a woman who is warm in winter and cool in summer, and the lustre of
molten gold.” 1 This is what is meant here and colour is not intended.
Thus the apparent discrepancy is removed.

The Kankala-malinl-Tantra describes KundalinI in the Brahma-
dvara, and before the piercing of the Cakras, thus: “ She, the Brahman
Itself, resplendent like millions of moons rising at the same time, has four
arms and three eyes. Her hands make the gestures 2 3 of granting boons
and dispelling fear, and hold a book and a Vina.8 She is seated on a
lion, and as She passes to her own abode4, the Awe-inspiring One
{Bhima) assumes different forms.”

1 This is a quotation from the Alamkara-Sastra (Rhetoric).

2 That, is the Mudras Vara and Abhaya: v. ante , pp. 19, 20.

3 The musical instrument of that name.

1 The Muladhara.

DESCRIPTION OF THE SIX CENTRES

351

Verse 12

Tanmadhye parama kalatikusala suksmatisuksma para
nitydnanda paramparativigalat piyusa-dharadhara
Brahmandadi katahameva sakalamyadbhdsaya bhdsate
seyam sri paramesvari vijayate nityaprabodhodaya

Within it 1 reigns dominant Para,2 the Sri-Paramesvari, the
Awakener of eternal knowledge. She is the Omnipotent
Kala 3 who is wonderfully skilful to create, and is subtler than
the subtlest. She is the receptacle of that continuous stream
of ambrosia which flows from the Eternal Bliss. By Her
radiance it is that the whole of this Universe and this
Cauldron 4 5 is illumined.

Commentary

He is now speaking of the Staff-like Para-Sakti, who is like a
straight thread above Kundalini, who is coiled round Svayambhu-Linga.
The SrI-ParameSvari, whose radiance illumines this Universe® and its
-cauldron, dwells in the Svayambhu-Linga above where Kundalini is coiled
and holds supreme sway.

1 Svayambhu-Linga, round which Kundali is coiled.

2 According to Saihkara, Para is in Kundalini. She is called
Brahman! by ViSvanatha who quotes the Svacchanda-samgraha. In
Kundalini is the Para state of Sabda.

3 Vide post.

4 Kataha — that is, the lower half of the Brahmanda, and as such
cauldron-shaped .

5 Brahmanda — egg of Brahma.

352 THE SIX CENTRES AND THE SERPENT POWER

<c Omnipotent ” ‘(Parama). — She is the Maya who is able to do that
which is impossible.1

“ Kala ” is a form of Nada-Sakti (Kala Nada-£akti-rupa) ; and is.
separate from Kundalini.2

The Saktananda-tarangini says: “ Kala is Kundalini and She, Siva
has said, is Nada-Sakti.” 3

And it has also been elsewhere said: “Above it, meditate in your
mind on Cit-kala united with I (Laksmi) who is tapering of shape like the
flame of a lamp, and who is one with Kundali.”

Cf Kalika-Sr uti : “Man becomes freed of all sins by meditating
upon Kundalini as within, above, and below the flame, as Brahma, as
Siva, as Sura,4 and as ParameSvara Himself; as Visnu, as Prana, as
Kalagni,5 and as Candra.” 6

By “ within the flame ” is meant the excellent Kala (=Nada-rupa)
above Kundalini’s threefold coil. This is what has been said1 by the
author of the Lalita-rahasya.

“She (Para) is wonderfully skilful to create ” (Ati-ku£ala)— ue.> She it
is who possesses the wonderful skill and power of creation.

“ She is the receptacle of that continuous stream of ambrosia flowing from
Eternal Bliss (Brahman) ” (Ni ty ananda-param -par ati vigalat-piy us a-dhara-
dhara). — By Eternal Bliss (Nityananda) is meant the Nirguna or attribute¬
less Brahman. Parampara means “connected step by step”. From
Nityananda, which is Nirguna-Brahman, there arises (in Its aspect as)

1 So the Devl-Purana (Ch. XLV), speaking of this power of the
Supreme, says :

Vicitra-karyakarana cintitati-phalaprada,

Svapnendrajalaval-loke maya tena praklrtita.

Parama may also mean Pa ram miyate anaya iti Parama — Le., She
by whom the Supreme “is measured,’’ in the sense (for the Supreme is
immeasurable) that she who is one with the Supreme, is formative
activity. See Introduction. Visvanatha, quoting an unnamed Tantra,
says that this Maya is within Kundalini, and this Parama is Paramatma-
svarupa.

2 Kundalinyabheda-^aririni.

3 Nada-Sakti = Sakti as Nada.

4 Sura=Surya, or Sun.

5 The fire which destroys all things at the time of dissolution
(pralaya).

6 Moon.

DESCRIPTION OF THE SIX CENTRES

355

Saguna-Brahman; from Saguna-Brahman, Sakti; from Sakti, Nada, from
Nada, Bindu; and from Bindu, Kundalinl.1 2 * * * Cit-kala is another form of
Kundalinl. It is thus that the ambrosia comes step by step to Paramesvari,
the Cit-kala. She is Nityananda-parampara — that is, She belongs to the
chain of emanation from Nityananda downwards; and She is Ativigalat-
plyusa-dharadhara — that is, She is the receptacle of the stream of
ambrosia which flows copiously from Nityananda.8

This compound word may be interpreted to mean that She holds the
copious flow of ambrosia caused by her union with the Brahman. From
Nityananda this nectar comes to Para-Bindu, and passes through the Ajna-
Cakra, ViSuddha-Cakra, etc., till it reaches the Muladhara, and this
nectar is that of which She is the receptacle. To interpret it to mean
this, the entire word is read as one.

1 See Introduction.

2 That is, if the compound be read in two sections — viz-> Nityananda-

parampara, and then separately, Ativigalatplyusadhara. The translation

adopted in the text is that which is referred to in the paragraph which

follows.

354 THE SIX CENTRES AND THE SERPENT POWER

Verse 13

Dhydtvaitan-mulacakrdntaravivaralasatkotisuryaprakdsdih
vacameso narendrah sa bhavati sahasd sarvavidyavinodi
Arogyam tasya nityam niravadhi ca mahdnandaittdntardtmd
Vakyaih kavyaprabandhaih sakalasuragurun sevate suddhasllah.

By meditating thus on Her who shines within the Mula-
Cakra, with the lustre of ten million Suns, a man becomes
Lord of speech and King among men, and an Adept in all
kinds of learning. He becomes ever free from all diseases,
and his inmost Spirit becomes full of great gladness. Pure
of disposition by his deep and musical words, he serves the
foremost of the Devas.1

Commentary

In this verse the Author speaks of the benefit to be derived from
meditating on Kundalini. By Mula-Cakra is meant the Muladhara. “ It
is the root of the six Cakras — hence its name.”

“ Within ” (Mula-cakrantara-vivara-lasat-koti-surya-praka^am). —
She shines in the Muladhara-Cakra like ten million suns shining at one
and the same time.

“ His deep and musical words ” (Vakyaih kavya-prabandhaih). — His
speech is musical and full of meanings, as in a poetical composition.

“ He serves ” (Sevate).2 — He uses his words in hymns of praise and
for purposes of a like nature. He pleases them by words of adoration.

“All the foremost of the Devas ” (Sakala-sura-gurun) . — The word
Guru here means excellent, and the Author by Sura-gurun means Brahma,
Visnu, and Siva, the principal Devas. Amara says that “ adding the words
Simha (lion), Sardula f tiger), Naga (serpent), etc., to a male name implies
excellence.”

1 That is, Brahma, Visnu, Siva, etc.

3 That is, by his mastery over words he becomes like Brhaspati,
Guru of the Devas (Samkara).

m m

DESCRIPTION OF THE SIX CENTRES
Summary

355

The Muladhara is a Lotus of four petals. The petals are red, and
liave the letters Va, Sa (palatal), §a (cerebral), Sa, in colours of gold. In
the pericarp is the square Dhara-mandala surrounded by eight spears, and
within it and in the lower part is the Dhara-BIja 1 * who has four arms and
is seated on the elephant Airavata. He is of yellow colour, and holds the
thunderbolt3 in his hands. Inside the Bindu of the Dhara-BIja is the
•Child Brahma, who is red in colour, and has four hands with which he
holds the staff,3 the gourd,4 the Rudraksa rosary, and makes the gesture
which dispels fear.5 He has four faces. In the pericarp there is a red
lotus on which is the presiding Divinity of the Cakra (Cakradhisthatrl),
the Sakti Dakinl. She is red and has four arms, and in her hands are
Sula,6 Khatvanga,7 Khadga,8 and Casaka.9 In the pericarp there is also
the lightning-like triangle, inside which are Kama-Vayu and Kama-Blja,10
both of which are red. Above this is the Svayambhu-Linga which is
Syama-varna,11 and above and round this Linga is Kundalinl coiled three
and a half times, and above this last upstands, on the top of the Linga,
Cit-kala.12

(This is the end of the first section.) 13

I “ Lam.”

3 Vajra.

3 Danda.

4 Kamandalu.

5 Abhaya-mudra.

6 Spear.

7 Skull-mounted staff.

8 Sword. Khadga is a heavy sacrificial sword.

9 Drinking-cup.

19 “Klim.”

II Its colour.

12 Described in v. 12 as another from of Kundalini.

13 Prakarana. The commentator divides the text and his commentary
into eight sections.

356 THE SIX CENTRES AND THE SERPENT POWER.

Verse 14

Sindura-purarucirarunapadmamanyat
sausumnamadhyagkatitath dhvajamuladese
Angacchadaify parivftam tadidabhavarnaih
badyaik sabindu-lasitaisca Puramdarantaih

There is another Lotus 1 2 * placed inside the Susuthna at the
root of the genitals, of a beautiful vermilion colour. On its
six petals are the letters from Ba to Puraihdara,8 with the
Bindu 8 superposed, of the shining colour of lightning.

Commentary

Having described the Muladhara, he describes the Svadhis^hana-
Cakra in five verses beginning with the present. This verse says that at
the root of the genitals there is, distinct from the Muladhara, another
Lotus, of a beautiful vermilion colour.

“ Placed inside the Susumna ” (Sausumna 4-madhya-ghatitam). — The
place of this Cakra or Padma is within Susumna.

“ At the root of gentials ” (Dhvaja-Muladege).

“ Of a beautiful vermilion colour ” (Sindura-pura-rucira-runa) . — This.
Lotus is of the charming red colour of vermilion.

“ On its six petals ” ( Anga-chadaih) . — It is surrounded by its six.
petals which are the letters.5

1 That is, the Svadhisthana-Cakra. See Introduction.

2 The letter La; o. post.

8 The Anusvara.

# 4 Sausumna; Samkara reads this word to mean the Brahma-nadl
which is within Susumna, and says that the suffix “in” by which the
change is effected is used in the sense of “ relating to,” and not “ placed
within”. *

5 V. ante , Introduction.

DESCRIPTION OF THE SIX CENTRES

357

“ The letters ” (Badyaih sabindu-lasitaih Puramdarantaih) . — By
Puramdara is meant the letter La, it being the Bija of Puramdara or Indra.
Each of these letters from Ba to La is on each petal of the lotus. They
have the Bindu over them, and are of the shining colour of lightning. The
above may also mean that the lustre of the letter is caused by their union
with the Bindus placed over them.

358 THE SIX CENTRES AND THE SERPENT POWER

Verse 15

Tasyantare pravilasadvisadaprakasa-
mambhojamandalamatho varunasya tasya
Ardhendurupalasitam saradinduSubhram
vamkarabijamamalam makaradhirudham .

Within it 1 is the white, shining, watery region of Vanina*
of the shape of a half-moon,2 3 and therein, seated on a
Makara,8 is the Blja Vam, stainless and white as the autumnal
moon.

Commentary

Here the Author speaks of the presence of the watery region of
Varuna in the pericarp of the Svadhisthana. This watery region
(Ambhoja-mandalam) is in shape like the half-moon (Ardhendurupa¬
lasitam), and is luminously white (ViSadaprakaiam).

The Sarada says: “The region of water is lotus (shaped), that of
earth is four-cornered 4 and has the thunderbolt (Vajra) and so forth.”
Raghava-bhatta,5 * * in describing it, says : “ Draw a half-moon, and draw
two Lotuses on its two sides.” The Great Teacher 8 says that “ the region
of water is like the light of the Lotus-united Half-moon *\

1 Svadhisthana.

2 Water is the element of this Cakra, which is represented by the
crescent.

3 An animal of a legendary form, somewhat like an alligator. See
Plate III.

4 Ch. I, v. 24, Chaturasram; sed quy for ordinarily the Mandala is
semi-circular.

5 The famous commentator on the Sarada-tilaka.

8 Apparently Samkaracarya, Prapaiicasara (Tantrik Texts, Vol. Ill),

i, 24.

DESCRIPTION OF THE SIX CENTRES

359

Then he speaks of the Varuna-Bija. This Bija is also white, and
is seated on a Makara, which is the Carrier 1 of Varuna. He has the
noose in his hand.

Cf. ** (Meditate) upon the white Bija of Varuna (within the Lotus).
Varuna is seated on a Makara, and carries the noose (Paia). And above
him2 (that is, in the Bindu) meditate on Hari3 who is blue of
colour (Syama) and four-armed.”

The Va in Varuna-Bija belongs to the Ya class — to the group
Ya, Ra, La, Va. This becomes clear from the arrangement of the letters
in Kulakula-Cakra and in Bhhtalipi-Mantra.

The rest is clear.

1 Vahana.

2 Tadurddhvam. See Comm, to next verse.

3 Visnu.

360 THE SIX CENTRES AND THE SERPENT POWER

Verse 16

Tasyankadesakalito harireva payat
nttaprakasarutirafriyamadadhanah
Pitambarah prathamayauvanagarvadhari
srivatsakaustubhadharo dhrtavedabahuh .

May Hari, who is within it,1 who is in the pride of early
youth, whose body is of a luminous blue beautiful to behold,
who is dressed in yellow raiment, is four armed, and wears
the Sri-vatsa,2 and the Kaustubha,3 protect us!

Commentary

The Author here speaks of the presence of Visnu in the Varuna-Blja.
“ Within it ” ( A nka-d eia-kalita) — i.e., in the Bindu above Varuna-
Bija, in the same way as Brahma is in the lap of Dhara-Bija. The same
explanation applies by analogy to the description of the other Lotuses.

u Whose body , etc.” (NTla-prakaia-rucira-^dyam) — Lit., He possesses
the enchanting beauty of blue effulgence; i.e., his body is of a luminous
blue beautiful to behold.

Wears Sri-vatsa and Kaustubha” — The following is his Dhyana in
the Gautamlya-Tantra: <c On his heart is the gem Kaustubha, lustrous as

1 i.e., Visnu is within “ the lap ” of the Bindu of Vam.

2 Lit., Favourite of Sri or LaksmI — an auspicious curl on the breast
of Visiiu and His Avatara; Krsna. It is said to symbolically represent
Prakrti. See Ahirbuddhnya-Sarhhita, 52, 92, citing also the Astrabhusana-
Adhyaya of Visnu-Purana, I, 22.

8 A great gem worn by Visnu, which is said to symbolically signify
the souls (see authorities in last note). These are said to be united with
the Kaustubha of the Lord (Visnutilaka, II, 100).

DESCRIPTION OF THE SIX CENTRES

361

ten thousand Suns shining at the same time, and below it is the garland1 2 *
'with the lustre of ten thousand moons. Above Kaustubha is Sri-vatsa,
which also is .luminous like ten thousand moons.

The Tantrantara speaks of the weapons in the hands of Hari:
<f (Meditate on) Him who has the noose in His hand, and On Hari who is
in His lap, and has four arms, and holds the Conch,8 Discus,8 Mace,4 and
.Lotus,5 * is dark blue (Syama) and dressed in yellow raiment.”

By f< who has the noose in His hand ” is meant Varuna as he has
been described in the verse preceding the Text quoted.

Elsewhere he (Hari) is* spoken of as cc clad in yellow raiment, benign
of aspect, and decked with a garland ”.8

We have seen that, in the Muladhara, Brahma is seated on the
Hamsa, and we should therefore think of Visnu as seated on Garuda,7

1 Vanamala, the name for a large garland descending to the knee.
It is defined as follows:

Ajanulambiru mala sarvartu-kusumojjvala.

Madhye sthula-kadambadhya vanamaleti kirtita.

(That is said to be Vanamala which extends down to the knee,
beauteous with flowers of all seasons with big Kadamba flowers in the
middle.) This garland is celestial because in it the flowers of all the seasons
are contained.

2 Sankha.

8 Cakra.

4 Gada.

5 Padma.

o The garland symbolizes the elements; the club, Mahat; the conch,
Sattvika-Ahamkara ; the bow, Tamasika-Ahamkara; the sword, knowledge;
its sheath, ignorance; discus, the mind; and the arrows, the senses. See
authorities cited at p. 43, ante.

7 The Bird King, Vahana of Visnu.

362 THE SIX CENTRES AND THE SERPENT POWER

Verse 17

Atraiva bhati satatam khalu rakini sa
nilarhbujodarasahodarakantiiobha
Nandyudhodyatakarairlasitangalaksmir-
divyambarabharanabhusitamattacitta.

It is here that Rakini always dwells.1 She is of the colour
of a blue lotus.2 The beauty of Her body is enhanced by Her
uplifted arms holding various weapons. She is dressed in
celestial raiment and ornaments, and Her mind is exalted 3
with the drinking of ambrosia.

Commentary

In this Sloka the Author speaks of the presence of Rakini in the
Svadhisthana.

Cf. Rakinl-dhyana elsewhere: “ Meditate on Rakini, who is blue of
colour (Syama). In Her hands are a spear,4 a lotus, a drum5 and a sharp
battle-axe.6 She is of furious aspect. Her three eyes are red, and Her
teeth 7 show fiercely. She, the Shining Devi of Devas, is seated on a double

1 Dwells (Bhati) : the Sanskrit word literally means “ shines n — * here 9
that is, in the Svadhisthana.

2 Of the colour of a blue lotus (Nilambujoddara-sahodarakanti-fobha) ;
lit.9 Her radiant beauty equals the interior of the blue lotus.

3 Matta-citta; for she drinks the nectar which drops from Sahasrara.
She is exalted with the divine energy which infuses Her.

4 Sula.

5 Damaru.

6 Tanka.

7 Damstra— t.e,9 She has long projecting teeth.

DESCRIPTION OF THE SIX CENTRES

363

lotus, and from one of Her nostrils there flows a streak of blood.1 She is
fond of white rice,2 and grants the wished-for boon/ 5

As Rakin! is within another lotus 3 * in this Lotus, therefore should
the six Saktis everywhere be understood to be in a red lotus as in
the Muladhara.

1 Rakta-dharaika-nasam. The Saubhagyaratnakara has Rakta-
dhatveka-natham, that is, she who is the Lord of Raktadhatu.

2 Suklanna.

8 There is another smaller Lotus in each of the main lotuses on which

the Sakti sits.

364 THE SIX CENTRES AND THE SERPENT POWER

Verse 18

Svddhisthdndkhyametatsarasijamamalam dntayedyomanusya -
stasyahamkaradosadikasakalarepuh ksiyate tatksanena
yogiiahospimohddbhutatimiracaye bhanutulyaprakaso

gadyaih padyaifi prabandhairviracayati sudhavakyasandoha

laksmth.

He who meditates upon this stainless Lotus, which is named
Svadhisthana, is freed immediately from all his enemies,1 such
as the fault of Aha kara 2 and so forth. He becomes a Lord
among Yogis, and is like the Sun illumining the dense darkness
of ignorance.3 4 The wealth of his nectar-like words flows in
prose and verse in well-reasoned discourse.

Commentary

In this verse is described the benefit derived from the contemplation
of the Svadhisthana Lotus.

** Svadhis(hdna ”. — “By Sva is meant the Para-Linga (Supreme
Linga), and hence the Lotus is called Svadhisthana.*5 4

“ Fault of Ahamkdra and so forth 55 (Ahariikara-dosadi) . — By this is
implied the six evil inclinations: Kama (lust), Krodha (anger), etc. These
six,5 6 which are the six enemies of Man, are destroyed by contemplation
on the Svadhisthana Lotus. By contemplation upon it are also destroyed
the darkness of Maya, and Moha,8 and the Sun of knowledge (Jnana) is
acquired. The rest is clear.

1 That is, his enemies the six passions.

2 Egoism. See Introduction.

3 Moha.

4 This is from v. 58 of Ch. XXVII of the Rudra-yamala.

5 Viz*, Kama (lust), Krodha (anger), Lobha (greed), Moha (delusion),
Mada (pride), Matsaryya (envy), which all arise from a sense of mineness
(Ahamklra).

6 Ignorance, illusion, infatuation.

Plate III]

Svadhisthana

[To face Page 365

DESCRIPTION OF THE SIX CENTRES

365

Summary of Verses 14 to 18

The Svadhisthana-Cakra is of the colour of vermilion, and has six
petals. On its six petals are the six letters Ba, Bha, Ma, Ya, Ra and La,
with the Bindu placed thereon. They are of the colour of lightning. In
the pericarp of this Lotus is the region of water in the form of an eight*
petalled Lotus, with a half-moon in its centre. This region is white.
Inside this latter is the Varurta-Bija “ Vam,” seated on a Makara, with a
noose in his hand. In the lap of the latter (*.*., in the hollow of the Bindu)
is Visnu seated on Garu<Ja. He has four hands, and is carrying the Sahkha
(conch shell), Cakra (discus), Gada (mace), and Padma (lotus). He is
dressed in yellow raiment, wears a long garland (Vanamala) round his
neck, the mark Sri-vatsa and the gem Kaustubha on his breast, and is
youthful in appearance. On a red lotus in the pericarp is the Sakti Rakinl.
She is Syama-varna,1 and in her four hands she holds the Sula (spear or
trident), Abja (lotus), Pamaru (drum) and Tanka (battle-axe). She is
three-eyed and has fierce projecting fangs,2 and is terrible to behold. She
is fond of white rice,3 and a stream of blood runs from her nostril.

{Here ends the second section .)

1 See note to v. 11.

2 Kutila-damstri.

3 Suklanna.

366 THE SIX CENTRES AND THE SERPENT POWER

Verse 19

Tasyordhve ndbhimule daiadalalasite purnameghaprakaie
nildmbhojaprakdsairupahitajathare dadipantaih sacandraih
Dhayedvaisvanarasydrunamihirasamaih tnandalam tat trikonam
tadbahye svastikavyaistribhirabhilasitam tatra vahneh svabijam.

Above it,1 and at the root of the navel, is the shining Lotus of
ten petals,2 of the colour of heavy-laden rain-clouds. Within
it are the letters Da to Pha, of the colour of the blue lotus
•with the Nada and Bindu above them. Meditate there on
the region of Fire, triangular in form and shining like the
rising sun. Outside it are three Svastika marks,3 and within,
the Bija of Vahni himself.4 *

Commentary

The Manipura-Cakra is described in this and the two following

verses.

“ Shining lotus of ten petals ” 6 (Daia-dala-lasite) — i.e., the Lotus
which shines by reason of its ten petals.

“ Of the colour of heavy rain-clouds ” (Purna-megha-prakase) — i.e., of
a dark hue.

1 Svadhisthana.

* The Manipura-Cakra, the seat of the Element of Fire, the sign of
“which is a triangle. See Introduction.

3 An auspicious mark; v. post.

4 That is, “ Ram,” the Seed-mantra of Fire.

8 Sarhkara reads Dasa-dala-lalite — i.e., the charming lotus of ten

petals.

DESCRIPTION OF THE SIX CENTRES

367

“ Within it are the letters , etc.” (Nilambhoja-prakaSair upahita-
ja^hare <Jadi-phantaib sancandraih).

The ten letters from Pa (cerebral) to Pha, with the Bindu placed
above them, are of the colour of the blue lotus, and are each of them on
the ten several petals. The letters are Pa, Dha, I^a, Ta, Tha, Da, Dha,
Na, Pa, Pha. By Sacandraih which qualifies Vamaih is meant that the
letters have Bindu and Nada over them, for these two go together.

“ Like the rising Sun ” (Aruna-mihira-samam) — i.e., like the young

sun.

“ Svastika Marks *\1 2 — These three marks or signs are on three sides
of the triangle.

Raghava-Bhatta says8: “A Svastika sign is made by the crossing
of two straight lines going in four different directions.” In this region of
Fire is Ram, the Bija of Fire.

1 i.e.y like a cross

2 In the note to v. 23 of Ch. I of the Sarada-Tilaka.

368 THE SIX CENTRES AND THE SERPENT POWER

Verse 20

Dhyayenmesadhirudham navatapananibham vedabahujjvalangam
tatkrode rudramurtimivasati satatam suddhasinduraragah
Bhasmaliptangabhusabharanasitavapurvrddharupi trinetro
lokanamistadatabhayalasitakarah srstisaihharakari.

Meditate upon Him (Fire) seated on a ram, four-armed,
radiant like the rising Sun. In His lap ever dwells Rudra,
who is of a pure vermilion hue. He (Rudra) is white with
the ashes with which He is smeared; of an ancient aspect
and three-eyed, His hands are placed in the attitude of
granting boons and of dispelling fear.1 He is the destroyer
of creation.

Commentary

Elsewhere the Dhyana of Vahni is as follows: “ Seated on a ram,,
a Rudraksa rosary in one hand, and the Sakti 2 in the other.”

As there are no weapons placed in the other hands it is to be inferred
that the other two hands are in the attitude of granting boons and of dis¬
pelling fear; that is how He is described to be in other Dhyanas of Him.

Rudra should here be meditated upon as seated on a bull.

“ He is white . . . smeared” (Bhasmaliptanga-bhusabharana-sita-
vapuh). — The ashes with which his body is smeared and the ornaments
he is wearing make him look white (though his hue is red).

1 That is, making Vara and Abhaya-Mudras.

2 Vahni’s or Fire’s weapon. Bhaskararaya says it is the weapon which,
is called in Maharastra Samti.

Plate IV]

Manipuraka

[To face Page 369

DESCRIPTION OF THE SIX CENTRES

369

Verse 21

Atraste lakini sa sakalahbhakari vedabahujjvdangi
syama pitambaradyairoividhaviracanalamkrta mattacitta
Dhyatvaitannabhipadmaih prabhavati nitaram sarhhrtau palane va
vani tasyananabje nivasati satatam jnanasamdohalaksmih.

Here abides Lakini, the benefactress of all. She is four¬
armed, of radiant body, is dark1 (of complexion), clothed
in yellow raiment and decked with various ornaments, and
exalted with the drinking of ambrosia.2 3 By meditating on
this8 Navel Lotus4 * the power to destroy and create (the
world) is acquired. Vani 6 with all the jvealth of knowledge
ever abides in the lotus of His face.

Commentary

“ Decked with various ornaments ” (Vividha-viracanalamkrta) . — She
who is decorated with gems and pearls arranged in varied and beautiful
designs.

Cf. Lakini-dhyana elsewhere: “ Let the excellent worshipper medi¬
tate upon the Devi Lakini, who is blue and has three faces, and three eyes
(to each face), fierce of aspect, and with Her teeth protruding.6 In Her
right hand She holds the thunderbolt and the Sakti,7 and in the left She

1 Syama: see ante , p. 350.

a Matta-citta; vide ante , p. 363, n. 3.

3 Etat: a variant reading is evam, “ in this manner

4 Nabhi-Padma.

3 That is, the Devi of Speech, Sarasvati.

9 Vi^vanatha quotes a Dhyana in which She is described as hump¬
backed (KubjinI) and as carrying a staff.

7 The weapon of Vahni (Fire). See note 2, page 368.

370 THE SIX CENTRES AND THE SERPENT POWER

makes the gestures 1 of dispelling fear and of granting boons. She is in
the pericarp of the navel lotus, which has ten petals. She is fond of meat
(MamsaSi),2 3 and her breast is ruddy with the blood and fat which drop
from Her mouth.”

The navel lotus is called Mani-pura. The Gautamiya-Tantra
says s: “ This Lotus is called Manipura because it is lustrous like a gem.” 4

Summary of Verses 19 to 21

The Nabhi-padma (Navel Lotus) is of the colour of the rain-cloud
and has ten petals; on each of its petals are each of the ten letters, Pa, Dha,
3\Ta, Ta, Tha, Da, Dha, Na, Pa, Pha, and of a lustrous blue colour, with
the Bindu above each of them. In the pericarp of this Lotus is the red
Region of Fire, which is triangular in shape, and outside it, on its three
sides, are three Svastika signs. Within the triangle is the Bija of Fire —
“ Ram ”. He (Bija of Fire) is red in colour and is seated on a ram, is
four-armed, and holds in his hands the Vajra (thunderbolt) and the Sakti
weapon, and makes the signs of Vara and of Abhaya.5 In the lap of
Vahni-Bija is Rudra, red of colour, seated on the bull, who, however,
appears to be white on account of the ashes which He smears on His body.
He is old in appearance. On a red lotus in the pericarp of this Lotus is
the Sakti Lakini. She is blue, has three faces with three eyes in each, is
four-armed, and with Her hands holds the Vajra and the Sakti weapon,
and makes the signs of dispelling fear and granting boons. She has fierce
projecting teeth, and is fond of eating rice and dhal, cooked and mixed
with meat and blood.6

(Here ends the third section)

1 Mudra.

2 Some read “ Mamsastam ”=She who abides in flesh.

3 A Vaisnava-Tantra of great authority. The quotation is from Ch. 34
of the same.

4 Mani-vad bhinnam. Bhinna here means “ distinguished,” for in
the Manipura is the Region of Fire. See also Rudra-yamala, Gh. XXVII,
v. 60.

5 Vara and Abhaya — i.e., the Mudras granting boons and dispelling

fear.

6 Khecaranna — that is, meat mixed with rice and and dhal, such as
Khicri, Pilau, etc.

DESCRIPTION OF THE SIX CENTRES

371

Verse 22

Tasyordhve krdi pankajarh sulalitarh bandkukakdntyujjoalam
kadyairdvadasavarnakairupahitam sinduraraganvitaih.

Namnandhatasamjfiakam suratarum vdcchatiriktapradam
vayormandalamafra dhumasadrhm satkonasobhanvitam

Above that, in the heart, is the charming Lotus,1 of the
shining colour of the Bandhuka flower,2 with the twelve
letters beginning with Ka, of the colour of vermilion, placed
therein. It is known by its name of Anahata, and is like
the celestial wishing-tree,3 bestowing even more than (the
supplicant’s) desire. The Region of Vayu, beautiful and
with six corners,4 which is like unto the smoke in colour,
is here.

Commentary

The Anahata Lotus is described in the six verses beginning
with this.

This Lotus should be meditated upon in the heart; the verb dhyayet
is understood. The twelve letters beginning with Ka, that is, letters Ka
to Tha are on the petals.

“ It is known by its name Anahata ” (Namnasnahata-samjfiakam). —
“ It is so called by the Munis because it is here that the sound of Sabda

1 The Anahata, or heart Lotus, seat of the air element, the sign of
which is described as hexagonal, is here. See Introduction.

2 Pentapoetes Phoenicea .

3 Kalpa-taru. Samkara says the Kalpa-taru, one of the celestial trees
in Indra’s heaven, grants what is asked; but this gives more, since it leads
him to Moksa.

4 Sat-kona — that is, interlacing triangles. See Plate V. See Intro*
duction and Rudra-yamala. Ch. XXVII, v. 64.

372 THE SIX CENTRES AND THE SERPENT POWER

Brahman is heard, th&t Sabda or sound which issues without the striking;
of any two things together.” 1

“ Wishing-tree ” 2 is the tree in Heaven which grants all one asks;;
as it is like the Kalpa-taru so it bestows more than is desired.

“ Region of Vayu ” (Vayor man<Jalam). — In the pericarp of this*
Lotus is the Vayu-mandala.

1 ViSvanatha quotes (p. 32, post, Verse 22, Satcakranirupanam) the
following: “ Within it is Bana-Linga, lustrous like ten thousand suns,
also Sound which is Sabda-brahmamaya (whose substance is Brahman),
and is produced by no cause (Ahetuka). Such is the lotus Anahata
wherein Purusa (that is, the Jlvatma) dwells.” As to Sabda-brahman see
Raghava Bhatta’s Comm, on Sarada, Ch. I, v. 12.

2 Surataru= Kalpa-taru.

DESCRIPTION OF THE SIX CENTRES

373

Verse 23

' Tanmadhye pavanaksarath ca madhuram dhumavalidhusaram
dhyayetpanicatustayena lasitam krsnddkirudham param
Tanmadhye karunanidhanamamalam harhsabhamisabhidham
pdnibhyamabhayam varam ca vidadhallokatraydndmapi

Meditate within it on the sweet and excellent Pavana Bija,1
grey as a mass of smoke,2 * with four arms, and seated on a
black antelope. And within it also (meditate) upon the
Abode of Mercy,8 the Stainless Lord who is lustrous like the
Sun,4 * and whose two hands 6 make the gestures which grant
boons and dispel the fears of the three worlds.

Commentary

In this verse the Author speaks of the presence of the Vayu-Bija in
vthe Anahata-Cakra.

“ Pavana Btja ” (Pavanaksara) — i.e.> the Bija Yam.

“ Grey as a mass of smoke ” (Dhumavall-dhusara) . — It has the greyish
colour of smoke by reason of its being surrounded by masses of vapour.

1 i.e.y Vayu, whose Bija is “ Yam ”.

2 This smoke, Samkara says, emanates from the Jivatma which is in
•the form of a flame.

* Samkara reads “ ocean of mercy ” (Karunavaridhi) .

4Hamsa, the Sun — a name also of the Supreme. Cf “ Hririi the

Supreme Hamsa dwells in the brilliant heaven.” See the Hamsavati Rk
of Rgveda IV — 40 quoted in Mahanirvana-Tantra, w. 196, 197, Ch. V.
Harhsa is from Ham=Gati, or motion. It is called Aditya because it is
in perpetual motion (Sayana). Hamsa is also the form of the Antaratma,
see v. 31, post. This Rk also runs in Yajurveda, X, 24, and XII, 14 and
in some of the Upani^ads.

6 This shows that the Bija has hands and feet (Samkara).

374 THE SIX CENTRES AND THE SERPENT POWER

“ A black antelope” which is noted for its fleetness, is the Vahana
(carrier) of Vayu. Vayu carries his weapon, “ Ariku£a," 1 in the same
way that Varuna carries his weapon, “ Pa£a ".2

He next speaks of the presence of Ha in the Vayu-Bija. Every¬
where Siva is spoken of as having three eyes,3 hence l£a also has three eyes.

Elsewhere it is said : “ Meditate upon him as wearing a jewelled
necklet and a chain of gems round his neck, and bells on His toes, and also
clad in silken raiment.99 In the same way of Him it has also been said:.
“ The beautiful One possessed of the soft radiance of ten million moons,,
and shining with the radiance of his matted hair.99

Ha should therefore be thought of as clad in silken raiment, etc.

1 Goad.

2 Noose.

3 The third eye, situate in the forehead in the region of the pineaK
gland, is the Eye of Wisdom (Jfianacaksu).

DESCRIPTION OF THE SIX CENTRES

375

Verse 24

Atraste khalu kakini navataditpitd trinetrd 'subha
sarvdlarhkarandnvitd hitakari samyagjanandm mudd
Hastaih pasakapalasobhanavaran sambibhrati cabhayam
matta purnasudhdrasardrahrdaya kankalamalddhara

Here dwells Kakini, who in colour is yellow like unto new
lightning,1 exhilarated and auspicious; three-eyed and the
benefactress of all. She wears all kinds of ornaments, and
in Her four hands She carries the noose and the skull, and
makes the sign of blessing and the sign which dispels fear*
Her heart is softened with the drinking of nectar.

Commentary

In this verse the Author speaks of the presence of the Sakti Kakini.

“ Exhilarated ” 2 (Matta)— that is, She is not in an ordinary, but in
a happy, excited mood.

“ With the drinking of nectar ,” etc. (Purna-sudha-rasardra-hrdaya). —
Her heart is softened to benevolence by the drinking of nectar; or it may
be interpreted to mean that Her heart is softened by the supreme bliss
caused by drinking the excellent nectar which drops from the Sahasrara.
Her heart expands with the supreme bliss. Kakini should be thought of
as wearing the skin of a black antelope.

Compare the following Dhyana of Kakini where She is so described:
<c If thou desires t that the practice of thy Mantra be crowned with success.

1 Nava-tadit-plta — i.e.3 where there is more thunder than rain, when
the lightning shows itself very vividly. Pita is yellow; Kakini is of a shining
yellow colour.

2 Samkara gives unmatta (maddened or exalted) as equivalent of
Matta.

376 THE SIX CENTRES AND THE SERPENT POWER

meditate on the moon-faced, ever-existent 1 2 * * * * * Sakti Kakini, wearing the skin
of a black antelope, adorned with all ornaments.” 8

1 Nityam. If this is not Stuti, possibly the word is nityam, “ always

2 Viivanatha, in his commentary on the §a$cakra, gives the following

Dhyana of Kakini: “ Meditate on Kakini whose abode is in Fat (Meda-
samstham), holding in Her hands Pa£a (noose), Sula (trident), Kapal

(Skull), Damaru (drum). She is yellow in colour, fond of eating curd

and rice (Dadhyanna). Her beautiful body is in a slightly bending pose

(Svavayava-namita). Her heart is made joyous by the draught of rice-
wine (Varum).” The Saubhagya-ratnakara cites Seven Dhyanas of the

Seven Saktis or Yoginis — Dakini and others which show that each has Her

abode in one of the seven Dhatus. The Seventh Sakti Yaksini is not
mentioned in this book.

DESCRIPTION OF THE SIX CENTRES

377

Verse 25

Etannirajakarnikantaralasacchaktistrikonabkidha
vidyutkotisamdnakomalavapuh sdste tadantargatah
Banakhyali sivalingakospi kanakakdrangaragojjvalo

maulau suksmavibhedayunmaniriva prollasalaksmyalayah

The Sakti whose tender body is like ten million flashes of
lightning is in the pericarp of this Lotus in the form of a
triangle (Trikona) . Inside the triangle is the Siva-Linga known
by the name of Bana. This Linga is like shining gold, and on
his head is an orifice minute as that in a gem. He is the
resplendent abode of Laksmi.

Commentary

In this Sloka is described the triangle (Trikona) which is in the
pericarp of this Lotus.

“ Sakti in the form of a triangle 99 (Trikonabhidha-Saktih). — By this
we are to understand that the apex of the Triangle is downward.1

This Trikona is below the Vayu-Bija, as has been said elsewhere.

In its lap is Ha. Below it, within the Trikona is Bana-Linga.”

“ On his heady99 etc . (Maulau suksma-vibheda-yung manih). — This
is a description of Bana-Linga. The orifice is the little space within the
Bindu which is within the half-moon which is on the head of the Linga.

Elsewhere we find the following description: “ The Bana-linga
within the triangle, decked in jewels made of gold — the Deva with the
half-moon on his head; in the middle is an excellent red lotus.”

The red lotus in this quotation is one below the pericarp of the
heart lotus; it has its head turned upwards, and has eight petals. It is in

1 As it is a Trikona-Sakti, it must have its apex downwards as in the
case of the Yoni.

378 THE SIX CENTRES AND THE SERPENT POWER

this lotus that mental worship (Manasa-puja) should be made.1 2 Compare
the following: “ Inside is the red eight-petalled lotus. There is also the
Kalpa-tree and the seat of the Ista-deva under a beautiful awning
(Candratapa), surrounded by trees laden with flowers and fruits and
sweet-voiced birds. There meditate on the Ista-deva according to the
ritual 3 of the worshipper.”

“ Orifice minute as .” — He here speaks of the Bindu which is the head
of the Bana-Linga. As a gem has a minute orifice in it (when pierced to
be threaded), so has this Linga.3 By this is meant that the Bindu is in the
head of Siva-Linga.

“ The resplendent abode of Lakjmi” 4 * — By this one must know the
great beauty of the Linga, due to a rush of desire.6

1 This is not one of the six Cakras, but a lotus known as Ananda-kanda,.
where the Ista-devata is meditated upon. See Ch. V, v. 132, Mahanirvana-
Tantra.

2 Kalpa. Tattat-kalpoktamargatah. That is, in manner enjoined by
the respective sampradaya of the sadhaka.

3 The Linga itself is not pierced, but it carries the Bindu, which has.
an empty space (Sunya) within its circle.

4 That is, here, beauty.

6 Kamodgama.

DESCRIPTION OF THE SIX CENTRES

379

Verse 26

Dhyayedyo hrdi pankajam suratarum sarvasya pithalayam
devasyanila-hina-dipa-kalika-hamsena sam-hbhitam

Bhanomandala-manditantara-lasat kinjalka-sobhadharam
vacamisvara Ihiarospi jagatam raksavinase ksamah.

He who meditates on this Heart Lotus becomes (like) the Lord
of Speech, and (like) Isvara he is able to protect and destroy
the worlds. This Lotus, is like the celestial wishing-tree,1 the
abode and seat of Sarva.2 It is beautified by the Hamsa,3-
which is like unto the steady tapering flame of a lamp in a
windless place.4 The filaments which surround and adorn its
pericarp, illumined by the solar region, charm.

Commentary

In this and the following verse he speaks of the gooji to be gained
by meditating on the Heart Lotus.

“He who meditates on this Lotus in the Heart becomes like the Lord of
Speech ” — i.e., Brhaspati, the Guru of the Devas — and able like Hvara the
Creator to protect and destroy the worlds. Briefly, he becomes the
Creator, Protector and Destroyer of the Worlds.

He speaks of the presence of the Jivatma which is Hamsa,5 in the
pericarp of this Lotus. The Jivatma is like the steady flame of a lamp in

1 Sura-taru = Kalpa-taru.

2 Maha-deva, Siva.

3 Here the Jivatma.

4 See Introduction.

6Viivanatha quotes a verse in which this Hamsa is spoken of as
Purusa.

380 THE SIX CENTRES AND THE SERPENT POWER

a windless place, and enhances the beauty of this Lotus (Anila-hlna-dipa-
kalika-hamsena sam-£obhitam) . Harhsa is the Jivatma. He also speaks of
the presence of the Surya-mandala in the pericarp of this Lotus.

“ The filaments which surround and adorn its pericarp , illumined by the solar
region , charm ” (Bhanormandala-manditantara-lasat kinjalka-Sobadharam).
— It is beautified by reason of the filaments which surround the pericarp
being tinged by the rays of the Sun. The rays of the Sun beautify the
filaments and not the space within the pericarp. The filaments of the
other Lotuses are not so tinged, and it is the distinctive feature of this
Lotus. By the expression “ the Mantjala of Surya (Bhanu) ” the reader
is to understand that all the filaments in the pericarp are beauteous with
the rays of the Sun, and not a portion of them.

All over the pericarp is spread the region of Vayu. Above it is the
region of Surya; and above these the Vayu-Blja and Trikona, etc., should
be meditated upon. This is quite consistent. In mental worship the
mantra is “ Mam — salutation to the region of Fire with his ten Kalas,” 1
etc. From texts and Mantras like this we therefore see that the regions
of Vahni (Fire), Arka (Sun), and Candra (Moon) axe placed one above
the other.

** livara ” — i.e., Creator.

" Able to protect and destroy the world ” (Raksa-vinaSe-ksamah) — i.e.} it
is he who protects and destroys. The idea meant to be conveyed by these
three attributes is that he becomes possessed of the power of creating,
maintaining and destroying the Universe.2

1 Kala= Digits or portions of Sakti.

2 By reason of his unification with the Brahma-substance.

DESCRIPTION OF THE SIX CENTRES

381

Verse 27

Yogiso bhavati priyatpriyatamah kantakulasyanisam
jnanisoSpi krti jitendriyagano dhyanavadhanaksamah
Gadyaih padyapadadibhisca satatam kavyambudharavaho
laksmiranganadaivatah parapure saktah pravestum ksanat.

Foremost among Yogis, he ever is dearer than the dearest to
women,1 He is pre-eminently wise and full of noble deeds*
His senses are completely under control. His mind in its
intense concentration is engrossed in thoughts of the Brahman*
His inspired speech flows like a stream of (clear) water. He
is like the Devata who is the beloved of Laksmi2 and he is
able at will to enter another’s body.3

Commentary

“ Dearer than the dearest to women ” (Priyat priyatamah kantakulasya)
— i.e.y because he is skilful to please them.4

“His senses are completely under control” (Jitendriya-ganh) — i.e,, he is.
one who should be counted among those that have completely subjugated
their senses.

“ His mind .... Brahman ” (Dhyanavadhana-ksamah). — Dhyana is
Brahma-cintana, and Avadhana means steady and intense concentration
of the mind. The Yogi is capable of both.

1 Priyat priyatamah — more beloved than those that are dear to them.

2 According to Sarhkara’s reading, Laksmi becomes his family Devata
— that is, his family is always prosperous.

3 Parapure; v . post,

4 Karma-kusalah — “ dearer than their husbands ” (Samkara).

382 THE SIX CENTRES AND THE SERPENT POWER

“ His inspired speech flows like a stream of (clear) water ” (Kavyambu-
dhara-vaha). — The flow of his speech is compared to an uninterrupted
flow of water, and it is he from whom it flows.

“ He is like the Devatd who is the beloved of Lakfmi” (Laksmi-rarigana-
daivatah). — He becomes like the Deva who is the beloved of Laksmi.
Laksmi, the Devi of Prosperity, is the spouse of Visnu. This compound
word is capable of another meaning. It may mean: One who has enjoyed
all prosperity (Laksmi) and all good fortune (Rangana) in this world and
who goes along the path of liberation. It has therefore been said: —
“ Having enjoyed in this world the best of pleasure, he in the end goes to
the abode of Liberation.” 1 2

“ Another's . body ” (Para-pure). — He is able at will to enter the
enemy’s fort or citadel (Durga), even though guarded and rendered diffi¬
cult of access. And he gains power by which he may render himself
invisible, fly across the sky, and other similar powers. It may also mean
“ another man’s body ”.a

Summary of Verses 22 to 27

The Heart Lotus is of the colour of the Bandhuka 3 flower, and on
its twelve petals are the letters Ka to Tha, with the Bindu above them, of
the colour of vermilion. In its pericarp is the hexagonal 4 Vayu-Mandala,
of a smoky colour, and above it Surya-Mantjala, with the Trikona lustrous
as ten million flashes of lightning within it. Above it the Vayu-Bija, of a
smoky hue, is seated on a black antelope, four-armed and carrying the
goad (AnkuSa). In his (Vayu-Bija’s) lap is three-eyed Ha. Like Hamsa
(Hamsabha), His two arms extended in the gestures of granting boons and
dispelling fear. In the pericarp of this Lotus, seated on a red lotus, is the
Sakti Kakini. She is four-armed, and carries the noose (Paia), the skull
(Kapala), and makes the boon (Vara) and fear-dispelling (Abhaya) signs.
Bhe is of a golden hue, is dressed in yellow raiment, and wears every variety

1 lha bhuktvd varan bhogdn ante mukti-padam vrajet .

2 The Siddhi by which Yogis transfer themselves into another’s body,
as Samkaracarya is said to have done. The latter interpretation is prefer¬
able, for such an one will not have enemies, or if he have will not seek to
overcome them.

8 Pentapcstes Phcmicea .

4 See Introduction.

DESCRIPTION OF THE SIX CENTRES

383

of jewel and a garland of bones. Her heart is softened by nectar. In the
middle of the Trikona is Siva in the form of a Bana-Linga, with the crescent
moon and Bindu on his head. He is of a golden colour.

He looks joyous with a rush of desire.1 Below him is the Jivatma
like Hamsa. It is like the steady tapering flame of a lamp.2 Below the
pericarp of this Lotus is the red lotus of eight petals, with its head upturned.
It is in this (red) lotus that there are the Kalpa Tree, the jewelled altar
surmounted by an awning and decorated by flags and the like, which is
the place of mental worship.3

(Here ends the fourth section)

1 Kamodgamollasita.

2 See Introduction.

3 See Mahanirvana-Tantra, Ch. V. vv. 129, 130, where the Mantra
is given.

384 THE SIX CENTRES AND THE SERPENT POWER

Verses 28 and 29

Visuddhdkhyam kanthe sarasijamamalam dhumadhumrdvabhdsarit
svaraih sarvaih sonairdalaparilasitairdipitam diptabuddheh

Samdste pumenduprathitatamanabhomandalam vrttarupam
himacchaydnogopari lasitatanofi suklavarnambarasya

Bhujaih pasabhityankusavaralasitaifi sobhitangasya tasya
manoranke nityam nivasati girijabhimadeho himabhah

Trinetrah pancasyo lalitadaiabhujo vyaghracarmambaradhyalj,
sadapurvo devah siva iti ca samakhyanasiddhah prasiddhah

In the throat is the Lotus called ViSuddha, which is pure and
of a smoky purple hue. All the (sixteen) shining vowels on
its (sixteen) petals, of a crimson hue, are distinctly visible to
him whose mind (Buddhi) is illumined. In the pericarp of
this lotus there is the Ethereal Region, circular in shape, and
white like the full Moon.1 On an elephant white as snow is
seated the Bija2 of Ambara,3 who is white of colour.

Of His four arms, two hold the noose4 and goad,5 and the
other two make the gestures6 of granting boons and dispelling

1 Ether is the element of this Cakra, the sign (Mandala) of this Tattva
being a circle (Vrtta-rupa). See Introduction.

2 Manu=Mantra=(here) “ Ham ”.

2 Aihbara=thc Ethereal Region; the word also means “apparel” —
** Vyom-nivasasi ” (Amara-kosa). On an elephant of the colour of snow
is seated Ambara, white in colour in his Bija form. The Samskrt is capable
of another meaning: “ On an elephant is seated the Bija whose raiment
is white.”

4 Pa&.

6 AnkuSa.

8 Mudras.

DESCRIPTION OF THE SIX CENTRES

385

fear. These add to His beauty. In His lap 1 there ever dwells
the great snow-white Deva, three-eyed and five-faced, with ten
beautiful arms, and clothed in a tiger’s skin. His body is
united with that of Girija,2 and He is known by what His
name, Sada-£iva,3 4 signifies.

Commentary

The Viiuddha Cakra is described in four verses beginning with

these.

“ Because by the sight of the Hamsa the Jiva attains purity, this
Padma (Lotus) is therefore called Viiuddha (pure). Ethereal, Great, and
Excellent.5*

“ In the region of the throat is the Lotus called Vihddha — Pure (Amala,
without impurity) by reason of its being tejo-maya 4 (its substance is tejas)y
and hence free from impurity.

“ All the vowels ” (Svaraih sarvaih) — all the vowels, beginning
with Ankara and ending with Visarga — altogether sixteen in number.

“ Shining on the petals ” (Dala-parilasitaih) . — The vowels being six¬
teen in number, the number of petals which this lotus possesses is shown
by implication to be sixteen also.

Elsewhere this has been clearly stated: “Above it (Anahata) is the
Lotus of sixteen petals, of a smoky purple colour; its petals bear the sixteen
vowels, red in colour, with the Bindu above them. Its filaments are ruddy,
and it is adorned by Vyoma-mandala.” 5

“ Distinctly visible ” (Dipitam). — These letters are lighted up, as it
were, for the enlightened mind (Dipta-buddhi).

“ Whose mind ( buddhi ) is illumined ” refers to the person whose buddhi>
or intellect, has become free from the impurity of worldly pursuits as the
result of the constant practice of Yoga.

1 Of the Nabho-bija or “ Ham ”.

2 “ Mountain-born, ” a title of the Devi as the daughter of the Moun¬
tain King (Himavat — Himalaya). The reference is here to the Androgyne
Siva-Sakti form. See Commentary.

3 Sada=ever. Siva = the Beneficent One. Beneficence.

4 Fire purifies.

6 The Ethereal Circle.

386 THE SIX CENTRES AND THE SERPENT POWER

“ The Ethereal Region circular in shape , and white like the full Moon 99
(Purnendu-prathita-tama-nabhomandalam vrtta-rup&m). — The Ethereal
Region is circular in shape (Vrttarupa), and its roundness resembles that
of the full Moon, and like the Moon it is also white. The Sarada says:
‘‘The wise know that the Mandalas participate in the lustre of their
peculiar elements.9 * 1 The Mandalas are of the colour of their respective
Devatas and elements: Ether is white, hence its Man^ala is also white.

“ In the pericarp of this lotus is the circular Ethereal Region 99 (Nabho-
Tnsmdalam vrtta-rupam). — In the lap of this white Ambara (or Ethereal
Region) ever dwells Sada-Siva, who is spoken of in the second of these
two verses.

“ On an elephant white as snow is seated 99 (Hima-cchayanagopari
lasita-tanu). — This qualifies Ambara.

Naga here means an Elephant, and not a serpent. The Bhuta-
£uddhi clearly says: “ Inside it is the white Bija of Vyoma on a snow-white
elephant.99 Literally, “His body shows resplendent on an elephant,”
because He is seated thereon.

“ The Bija of Ambara 99 (Tasya manoh). — Tasya manoh means liter¬
ally “ His mantra ” which is the Bija of Ether or Ham.2

“ His four arms , (two of) which hold the Pdla (noose), Ahkula (goad)
and (the other two) are in the gestures granting boons and dispelling fear, add to his
beauty 99 (Bhujaih pa^abhityahkuSa-vara-lasitaih ^obhitangasya). — The
meaning, in short, is that in His hands He is carrying the pdla and ahkula ,
and making the gestures of dispelling fear and granting boons.

“ In the lap of his Bija 99 (Tasya manor anke). — He is here in His
Bija form— in the form of Ham which is Aka£a-Bija. This shows the
presence of the Bija of Ether in the pericarp of this Lotus, and we are to
meditate upon it as here described.

“ The snow-white Deva whose body is united with (or inseparable from)
that of Giri-ja ” (Girijabhinna-deha). — By this is meant ArddhanariSvara.3
The Deva Arddhanarisvara is of a golden colour on the left, and snow-
white on the right. He dwells in the lap of Nabho-Bija. He is described
as “ the Deva Sada-Siva garbed in white raiment. Half His body being
inseparate from that of Girija, He is both silvern and golden ”. He is

1 That is, each Mandala (i.e., square, circle, triangle, etc.,) takes after
the characteristics of its elements. ( Vide Sarada-tilaka, I, 24.)

2 The Bija of a thing is that thing in essence.

3 Hara-Gauri-murti (Samkara).

DESCRIPTION OF THE SIX CENTRES

387

also spoken of as “ possessed of the down-turned digit (Kala) of the Moon
which constantly drops nectar ”.1

The Nirvana Tantra,2 in dealing with the Viiuddha-Cakra, says:
“Within the Yantra3 is the Bull, and over it a lion-seat (Simhasana).
On this is the eternal Gauri, and on Her right is Sada-Siva. He has five
faces, and three eyes to each face. His body is smeared with ashes, and He
is like a mountain of silver. The Deva is wearing the skin of a tiger, and
garlands of snakes are His ornaments.”

The Eternal Gauri (Sada Gauri) is there as half of Siva’s body.
She is in the same place spoken of as “the Gauri, the Mother of
the Universe, who is the other half of the body of Siva ”,

“ With ten beautiful arms ” (Lalita-dasa-bhuja) . — The Author here
has said nothing of what weapons the Deva has in His hands. In a Dhyana
elsewhere He is spoken of as carrying in His hands the Sula (trident), the
Tanka (battle-axe), the Kjpana (sword), the Vajra (thunderbolt), Dahana
(fire), the Nagendra (snake-king), the Ghanta (bell), the AnkuSa (goad),
PaSa (noose), and making the gesture dispelling fear (Abhltlkara).4 In
meditating on Him, therefore, He should be thought of as carrying these
implements and substances and making these gestures in and by His ten
arms. Great (Prasiddha, lit known), here well-known for his greatness.
The rest can be easily understood.

1 This is the Ama-Kala.

2Patala VIII. The text translated is incorrect. In Ra&kamohana
Chattopadhyaya’s Edition it runs as: “ Within the Yantra is the bull, half
of whose body is that of a lion.” This is consistent with the Arddha-
narlgvara, as the bull is the Vahana (carrier) of Siva, and the lion
of the Devi.

3 That is §at-kona-yantra.

4 This gesture is called also Astra or a weapon which is thrown,
because it throws goodness on the Sadhaka.

388 THE SIX CENTRES AND THE SERPENT POWER

Verse 30

Sudhasindhoh suddha nivasati kamale sakini pitavastra

iaram caparrt pasam srnimapt dadhatl hastapadmaiscaturbhik

SudhamJoh sampurnam sasaparirahitam mandalam karnikayam
mahamoksadvdraih sriyamabhimatasilasya suddhendriyasya.

Purer than the Ocean of Nectar is the Sakti Sakini who
dwells in this Lotus. Her raiment is yellow, and in Her
four lotus-hands She carries the bow, the arrow, the noose,
and the goad. The whole region of the Moon without the
mark of the hare1 is in the pericarp of this Lotus. This
(region) is the gateway of great Liberation for him who
desires the wealth of Yoga and whose senses are pure and
controlled.

Commentary

Here the Author speaks of the presence of Sakini in the pericarp of
the Vi^uddha Lotus.

“ Purer than the Ocean of Nectar” (Sudha-sindhoh 2 Suddha). — The
Ocean of Nectar is white and cool and makes immortal. Sakini, who is
the form of light itself (Jyotih-svarupa) is white and heatless.

In the following Dhyana of Sakini She is described in detail : “ Let
the excellent Sadhaka meditate in the throat lotus on the Devi Sakini.
She is light itself (Jyotih-svarupa) : each of Her five beautiful faces is shining-
with three eyes. In Her lotus hands She carries the noose, the goad, the

1 The “ Man in the Moon ”.

2 Sudhasindhu, says Samkara, is Candra (Moon). She is purer and
whiter than the nectar in the moon. The translation here given is accord¬
ing to the construction of Samkara and Visvanatha, who read Sudha¬
sindhoh in the ablative. Kalicarana, however, reading it in the possessive
case, gives the meaning “ pure like the ocean of Nectar,” which is the
innermost ocean of the seven oceans, which surrounds the jeweled island
(Mani-dvlpa).

DESCRIPTION OF THE SIX CENTRES

389

sign of the book, and makes the Jnana-mudra.1 She maddens (or dis¬
tracts) all the mass of PaSus,2 and She has her abode in the bone.3 She
is fond of milk food, and elated with the nectar which She has drunk.”

By the expression “ She is light itself” in the above Dhyana, it is
meant that She is white, whiteness being characteristic of light. The two
Dhyanas differ as regards the weapons the Devi has in her hands. This
is due to differences in the nature of the Sadhaka’s aim.4 *

The Devi is in the lunar region (Candra-mandala) within the peri¬
carp. The Pr ema-yoga-T atariginl says: “Here dwells the Sakti Sakini
in the auspicious region of the Moon.”

“ In this Lotus ” (Kamale) — i.e., in the pericarp of the Visuddha-

Cakra.

“ In this pericarp is the spotless region of the Moon , without the mark of a
hare ” (Saga-pari-rahita), conveys the same meaning. The spots on the
moon are called “ the sign of the hare,” “ the stain on the moon She
is likened to the Stainless Moon.

“ The gateway of great liberation ” (Maha-moksa-dvara). — This is
attributive of Mandala, the lunar region, and is used in praise of
the Mandala. It is the gateway of Liberation, of Nirvana-mukti, for those
who have purified and conquered their senses, among other practices; by
meditating on this in the path of Yoga they attain liberation (Mukti).

“ Who desires the wealth of Yoga ” (Sriyamabhimata-^ilasya) — By
Sri is meant “ the wealth of Yoga ”. For him who by his very nature
desires the wealth of Yoga, that is the gateway of Liberation. This clearly
explains the meaning of Suddhendriya, whose senses are pure and
controlled.

In the pericarp of this Lotus is the Nabho-man^ala (ethereal region) :
inside the latter is the triangle (Trikona) ; inside the triangle is the Candra-
mandala; and inside it is the Nabho-blja 6; and so forth. Cf. “ Think of
the full moon in the triangle within the pericarp; there think of the snowy
Akaia seated on an elephant, and whose raiment is white. There is the
Deva Sada-Siva.” “ Whose raiment is white ” qualifies Akaia.

1 Made by touching the thumb with the first finger of the right hand
and placed over the heart.

2 See Introduction to Tantra-Sastra.

3 i.e.y She is the Devata of the Asthi-Dhatu.

4 The nature of the Dhyana (meditation) varies with the aim which

a Sadhaka wishes by his worship. See Tantraraja. Tantrik Texts, Vols.
VIII and XII.

r> The Blja of Ether — Ham.

390 THE SIX CENTRES AND THE SERPENT POWER.

Verse 31

Iha sthane cittam niravadhi vinidhayatmasampurnayogah
kavirvagmi jnani sa bhavati nitaram sadhakah Mntacetdh
Trikalanam dar&i sakalahitakaro rogaiokapramuktai-
ciramjtvt jtvi niravadhivipadam dkoathsahamsaprakdial}.

He who has attained complete knowledge of the Atma
(Brahman) becomes by constantly concentrating his mind
(Citta) on this Lotus a great Sage,1 eloquent and wise,
and enjoys uninterrupted peace of mind.2 He sees the three
periods,3 and becomes the benefactor of all, free from disease
and sorrow and long-lived, and, like Haihsa, the destroyer
of endless dangers.

Commentary

In this verse he speaks of the good gained by meditating on the
Viiuddha-Cakra.

“ Who has attained, etc." (Atma-sampurna-yoga).4 * — He whose
knowledge of the Atman is complete by realisation of the fact that It is
all-pervading. Atman=Brahman.

According to another reading (Atta-sampurna-yoga) , the meaning
would be “one who has obtained perfection in Yoga”. Hence the
venerable Teacher 8 has said: “ One who has attained complete knowledge
of the Atma reposes like the still waters of the deep.” The Sadhaka who
fixes his Citta on this Lotus, and thereby acquires a full knowledge of the

1 Kavi.

8 Santa-cetah. Sama, says Samkaracarya in his Atmanatma-viveka, is
Antarindriya-nigraha — i.e., subjection of the inner sense.

8 Past, present, and future.

4 The word Yoga is here used as equivalent of Jnana.

8 Srimadacarya, i.e., Samkaracarya.

Plate VI]

Visuddha

[To face Page 391

DESCRIPTION OF THE SIX CENTRES

391

Brahman, becomes a knower (JnanI) i.e., becomes possessed of the know¬
ledge of all the Sastras without instruction therein. His Citta becomes
peaceful; he becomes “ merciful towards all, not looking for any return
therefor. He is constant, gentle, steady, modest, courageous, forgiving*
self-controlled, pure and the like, and free from greed, malice and pride.” *■

“ He sees the three periods ” (Tri-kala-dar£) — i.e., by the knowledge
acquired by Yoga he sees everything in the past, present, and future. Some
say that the meaning of this is that the Yogi has seen the Self (Atma), and,
as all objects of knowledge are therein, they become visible to him.

“ Free from disease and sorrow ” (Roga-Soka-pramuktah) 2 — i.e., by
having attained Siddhi in his mantra he becomes free from diseases and
long-lived, and by reason of his having freed himself from the bonds of
Maya he feels no sorrow.

“ Like Hamsa , the destroyer of endless dangers ” (Niravadhi-vijpadam-
dhvamsa-hamsa-prakasah) . — From acts good and evil various dangers
(Vipat) arise. The Sadhaka becomes like the Hamsa which is the
Antaratma that dwells by the pericarp of the Sahasrara,1 * 3 for he can destroy
all such dangers and in the result open the gate of Liberation (Moksa).
Hamsa is the form of the Antaratma. The rest is clear.

Summary of the ViSuddha Gakra

At the base of the throat4 is the Vi3uddha Cakra, with sixteen
petals of smoky purple hue. Its filaments are ruddy, and the sixteen
vowels, which are red and have the Bindu above them, are on the petals.
In its pericarp is the ethereal region (Nabho-man<Jala), circular and white.
Inside it is the Candra-mandala, and above it is the Blja Ham. This Bija
is white and garmented in white,5 seated on an elephant, and is four-armed.
In his four hands he holds the Pa£a (noose) and the Anku&a (goad), and
makes the Vara-mudra and the Abhaya-mudra. In his lap is Sada-Siva,
seated on a great lion-seat which is placed on the back of a bull. He is in

1 The portion within inverted commas is from the Bhagavad- Gita,
XVI, 2, 3.

8 Cf Sarva-roga-hara-cakra in Sri-Yantra.

8 That is, the Hamsa is in the twelve-petalled Lotus below the
Sahasrara. Samkara and Viivanatha call Hamsa the Sun.

4 Kantha-mule.

5 That is, clothed in space.

392 THE SIX CENTRES AND THE SERPENT POWER

his form of Arddha-nar&vara, and as such half his body is the colour of
snow, and the other half the colour of gold. He has five faces and ten
arms, and in his hands he holds the Sula (trident), the Tanka (battle-axe),
the Khadga (sacrificial sword), the Vajra (thunderbolt), Dahana,1 the
Nagendra (great snake), the Ghanta (bell) the Ankuia (goad), the PaSa
(noose), and makes the Abhaya-mudra. He wears a tiger’s skin, his whole
body is smeared with ashes, and he has a garland of snakes round his neck.
The nectar dropping from the down-turned digit of the Moon is on his
forehead. Within the pericarp, and in the Lunar Region and seated on
bones, is the Sakti SakinI, white in colour, four-armed, five-faced and
three-eyed, clothed in yellow, and carrying in Her hand a bow, an arrow,
a noose, and a goad.

1 Agneya-astra.

THE SIX CENTRES AND THE SERPENT POWER

his form of Arddha-narlsvara, and as such half his body is the colour of
snow, and the other half the colour of gold. He has five faces and ten
arms, and in his hands he holds the Sula (trident), the Tanka (battle-axe),
the Khadga (sacrificial sword), the Vajra (thunderbolt), Dahana,1 the
Nagendra (great snake), the Ghanta (bell) the Anku&i (goad), the Pa£a
(noose), and makes the Abhaya-mudra. He wears a tiger’s skin, his whole
body is smeared with ashes, and he has a garland of snakes round his neck.
The nectar dropping from the down-turned digit of the Moon is on his
forehead. Within the pericarp, and in the Lunar Region and seated on
bones, is the Sakti Sakini, white in colour, four-armed, five-faced and
three-eyed, clothed in yellow, and carrying in Her hand a bow, an arrow,
a noose, and a goad.

1 Agneya-astra.

394 THE SIX CENTRES AND THE SERPENT POWER

Verse 32

Ajndndmdriibujam taddhimakarasadrsarh dhydnadhdmaprakdsam
haksabhyam vai kalabhyath parilasitavapumetrapatram susubhrarit
Tanmadhye hakini sd safisamadhavald vaktrasatkaih dadhana
vidyam mudrdm kapalam damarujapavatim bibhrati hddhacitta .

The Lotus named Ajna 1 is like the moon, (beautifully white).
On its two petals are the letters Ha and Ksa , which are
also white and enhance its beauty. It shines with the glory
of Dhyana.2 Inside it is the Sakti Hakim, whose six faces
are like so many moons. She has six arms, in one of which
She holds a book3; two others are lifted up in the gestures
of dispelling fear and granting boons, and with the rest She
holds a skull, a small drum,4 and a rosary.5 Her mind is pure
(Suddha-Citta).

Commentary

The Author now describes the Ajha-Cakra between the eyebrows in
the seven verses beginning with this.

“Lotus named Ajna ” (Ajna-nama). — “ Ajria of the Guru is com¬
municated here, hence it is called Ajna.” Here between the eyebrows is

1 Ajfia — command. See Commentary. The Tantrantara Tantra
calls this Cakra the house of Siva (Siva-geha).

2 The state of mind which is acquired by meditation (Dhyana).

3 Vidyam mudram dadhana, i.e.y she is making the gesture of Vidya
or Pustaka Mudra and those of dispelling fear and granting boons. It is
not that she is carrying a book in her hand. See post .

4 Damaru.

5 Rosary with which “ Recitation ” (japa) of mantra is done.

DESCRIPTION OF THE SIX CENTRES

395

the Ajna (Command), which is communicated from above, hence it is
called Ajna. This Lotus which is well-known is here.1

This Lotus is between the eyebrows, as the following shows.
“ Going upwards after entering the throat and palate, the white and
auspicious Lotus between the eyebrows is reached by Kundall. It has
two petals on which are the letters Ha and Ksa, and it is the place of mind
(Manas) .”

The following are descriptions of the Lotus:

“ Like the Moon , beautifully white " (Hima-kara-sadr^am). This
comparison with Candra (Hima-kara) may also mean that this Lotus is
cool like the moonbeams (the moon being the receptacle of Amrta, or
Nectar, whose characteristic is coolness), and that it is also beautifully
white.

It has been said in “ I svara-kar tikeya-samvada ” : 2 “ Ajiia-Cakra is
above it; it is white and has two petals; the letters Ha and Ksa, variegated
in colour, also enhance its beauty. It is the seat of mind (Manas).”

“ Two petals 99 (Netra-patra). — The petals of the lotus.

“ The letters Ha and Ksa which are also white 99 (Ha-ksabhyam kala-
bhyam parilasitavapuh su-Subhram). — These two letters are by their very
nature white, and by their being on the white petals the whiteness thereof
is made more charming by this very excess of whiteness.3 The letters are
called Kalas because they are Bijas of Kalas.4

“ It shines with the glory of Dhydna 99 (Dhyana-dhama-prakaSam) —
that is, its body shines like the glory of Dhyana-Sakti.

“ Hakim99 — He next speaks of the presence of the Saktx HakinI
here. The force of the pronoun Sa (She) in addition to Her name is that
She is the well-known Hakim.

“ The gestures of dispelling fear and granting boons99 (Mudra). — This
word stands for both Mudras. There should be six weapons in Her hands,
as She has six hands. There are some who read Vidya and Mudra as

1 It is here that Ajna of the Guru is communicated (Gautamlya-
Tantra, cited by Viivanatha). See Rudra-yamala, Gh. XXVII, v. 68,
which says that the Guru’s Ajna is communicated (Gurorajneti).

2 Le.y the Sammohana-Tantra.

8 Or the meaning may be that the Ajna-Cakra has rays cool like the
ambrosial rays of the Moon and like the Moon beautifully white.

4 See Introduction, Prapaiicasara-Tantra, Vol. Ill, Tantrik Texts,
ed. A. Avalon.

396 THE SIX CENTRES AND THE SERPENT POWER

one word, Vidya-mudra, and interpret it to mean Vyakhya-mudra— the
gesture that conveys learning or knowledge — and speak of Her as possessed
of four arms. Different manuscripts give different readings. Various
manuscripts read these as two words. The wise reader should judge for
himself.

In a Dhyana in another place She is thus described: “ Meditate
upon Her, the divine Hakim. She abides in the marrow 1 and is white.
In Her hands are the Pamaru, the Rudraksa rosary, the skull, the Vidya
(the sign of the book), the Mudra (gesture of granting boons and dispelling
fear). She has six red-coloured faces with three eyes in each. She is fond
of food cooked with Turmini, and is elated by drinking ambrosia. She is
well seated on a white Lotus, and Her mind is exalted by the drink of the
King of the Devas gathered from the Ocean.”

The rest is clear.

1 Majjastha. According to another reading (cakrastha) abides in
tfhe Cakra.

DESCRIPTION OF THE SIX CENTRES

397

Verse 33

Etatpadmantarale nivasati ca manah sukmarupam prasiddham
yonau tatkarnikayamitarasivapadam lingacihnaprakdsam
Vidyunmaldvilasam paramakulapadam brahmasutraprabodham
vedanamadibijam sthiratarahrdayascintqyettatkramena.

Within this Lotus dwells the subtle mind (Manas). It is
well-known. Inside the Yoni in the pericarp is the Siva
called Itara,1 in His phallic form. He here shines like a chain
of lightning flashes. The first Bija of the Vedas,2 which is
the abode of the most excellent Sakti and which by its lustre
makes visible the Brahma-sutra,3 is also there. The Sadhaka
with steady mind should meditate upon these according to
the order (prescribed).

Commentary

He speaks of the presence of Manas in this Lotus.

“ Subtle ” (Suksma-rupa). — The Manas is beyond the scope of the
senses; that being so, it may be asked, What is the proof of its existence?
The answer is, It is well-known or universally accepted (Prasiddha) and
handed down from Anadi-purusa, generation after generation as a thing
realised, and is hence well-known. The evidence of the Sastras, also, is
that this Manas selects and rejects.4 Here is the place of the Manas.

1Im, Kalam tarati iti Itarah (Viivanatha). “Itara” is that which
enables one to cross Lala. Im — that is, the world of wandering.

2 Om.

3 The Nadi-Citrinl.

4 Sarhkalpa-vikalpatmaka. This is the lower Manas, and not that
referred to in the Commentary to v. 40, post. As to the mental faculties,
see Introduction.

398 THE SIX CENTRES AND THE SERPENT POWER

The presence of Manas is above the first Blja of the Vedas as will appear
from what is about to be spoken of.

“Phallic form ” (Linga-cihna-praka^am). — He next speaks of the
presence of the Sivalinga 1 in the Yoni which is within the pericarp. The
Itara-Siva who is there is in His phallic form, and within the Yoni. Within
the triangle in the pericarp dwells Itara-Sivapada2 — the Siva known
by the name of Itara. This Linga is in the phallic form and white. As
has been said in the Bhuta-Suddhi-Tantra : “ Inside it is the Linga Itara,
crystalline and with three eyes.” Linga resembles continuous streaks of
lightning flashes ( Vidyun-mala-vilasam) .

“ First Bija of the Vedas ” (Vedanam-adibljam). — He then speaks of
the presence of the Pranava 3 in the pericarp of this Lotus. In the pericarp
there is also the first Bija — i.e., Pranava.3

“ Which is the abode of the most excellent Sakti ” (Paramakulapada). —
Kula= Sakti which is here of a triangular form. Parama means most
excellent, by reason of its resembling lightning and the like luminous sub¬
stances; and Padct means place — i.e.9 the triangular space. Hence this
Bija — namely, the Pranava — we perceive is within the triangle. This is
clearly stated in the following text:

“ Within the pericarp, and placed in the triangle, is Atma in the
form of the Pranava, and above it, like the flame of a lamp, is the Charming
Nada, and Bindu which is Makara,4 and above it is the abode of Manas.”

Now, if the Parama-kulapada 5 be the container (Adhara) of and
therefore inseparate from the Pranava, how is it that it is separately men¬
tioned as one of the sixteen Adharas spoken of in the following passage?
For it has been said that “ the sixteen Adharas hard of attainment by the
Yogi are Muladhara, Svadhisthana, Manipura, Anahata, Vi^uddha,
Ajna-Cakra, Bindu, Kalapada, Nibhodhika, Arddhendu, Nada, Nadanta,
Unman!, Visnu-vaktra, Dhruvamantjala , 6 and Siva.”

1 Phallic emblem of Siva.

2 According to Viivanatha, this is an Amia (part) of the Nirguna
Para-Siva in the Sahasrara.

3 Om.

4 The letter Ma; that is, it is Makara-rupa or Ma before mani¬

festation.

6 Samkara says that Paramakula = Muladhara-Padma, and Parama¬
kulapada = He who has his abode in the Muladhara.

6 See Sarada-Tilaka, Ch. V, 135, Ch. XII, v. 117 et seq. ; Kularnava-
‘Tantra, Ch. IV, and Introduction.

DESCRIPTION OF THE SIX CENTRES

399

The answer is that the second Kulapada is not the one in the Ajna-
Cakra, but is in the vacant space above Mahanada which is spoken of
later. This will become clear when dealing with the subject of Mahanada.

“ Which makes manifest the Brahma-sutra ” (Brahma-sutra-prabodha).
— Brahma-sutra = Citrini-nadl. This Nadi is made visible by the lustre of
the Pranava. In v. 3 this Nadi has been described as “ lustrous with the
lustre of the Pranava ”.

The Sadhaka should with a steady mind meditate upon all these —
viz., Hakim, Manas, Itara Linga and Pranava — in the order prescribed.
This is different from the order in which they are placed in the text by the
author. But the arrangement of words according to their import is to be
preferred to their positions in the text. The order as shown here should
prevail. Thus, first HakinI in the pericarp; in the triangle above her
Itara-Linga; in the triangle above him the Pranava; and last of all, above
the Pranava itself, Manas should be meditated upon.

400 THE SIX CENTRES AND THE SERPENT POWER

Verse 34

Dhyanatma sadkakendro bhavati parapure sighragami munindrah
sarvajfiah sarvadarsi sakalahitakarah sarvasastrarthavetta
Advaitacaravadi vilasati paramapurvasiddhiprasiddho

dirghayuh sospi karta tribhuvanabhavane samhrtau palane ca.

The excellent Sadhaka, whose Atma is nothing but a medita¬
tion on this Lotus, is able quickly to enter another’s body 1 2
at will, and becomes the most excellent among Munis, and
all-knowing and all-seeing. He becomes the benefactor of
all, and versed in all the Sastras. He realises his unity with
the Brahman and acquires excellent and unknown powers.*
Full of fame and long-lived, he ever becomes the Creator*
Destroyer, and Preserver, of the three worlds.

Commentary

In this verse he speaks of the good to be gained by the Dhyana of
this Lotus.

“ Most excellent among Munis 55 (Munindra). — A Mum is one who is
accomplished in Dhyana and Yoga 3 and other excellent acquirements*
The suffix Indra means King or Chieftain, and is added to names to signify
excellence.

“ Versed in all the Sastras ” (Sarva-sastrarthavetta). — Such an one
becomes proficient in the Sastras and in Divine knowledge, and thus he
becomes all-seeing (Sarva-dar£) — i.e., able to look at things from all points
by reason of his being possessed of wisdom and knowledge which harmonises
with Sastras, manners, and customs.

1 Para-pura — may also mean another’s house.

2 Siddhi.

3 Dhyana-yogadi-sampannah. — The word may also mean one who is
an adept in Dhyanayoga and other acquirements.

DESCRIPTION OF THE SIX CENTRES

401

44 He realises” etc.9 (Advaitacara-vadi).— He knows that this Universe
and all material existence is the Brahman, from such sayings of Srud as,
44 The worlds are Its Pada (that is Arinas) ”; 44 All that exists is the
Brahman”;1 and 44 1 am the Deva, and no one else; I am the very
Brahman, and sorrow is not my share.” 2 He knows that the Brahman
alone is the Real (Sat), and everything else is unreal (Asat), and that they
all shine by the light of the Brahman.8 The man who by such knowledge
is able to realise the identity of the Individual with the Supreme Spirit *
(Jlvatma and Paramatma), and preaches it, is an Advaitavadl.

44 Excellent and unknown powers” (Paramapurva-siddhi)— that is,
most exalted and excellent powers.

“Full of fame ” (Prasiddha) — £.<?., famous by reason of his excellence.

“He ever becomes” etc ., (So’pi karta tribhuvana-bhavane samhrtau
palane ca).— -This is Pra$amsa-vada;5 or it may mean that such Sadhaka
becomes absorbed in the Supreme on the dissolution of the body, and thus,
becomes the source of Creation, Preservation, and Destruction.

1 4 Pado’sya viSva bhutanl Iti/ 4 Tadidam sarvam Brahma.’ The
Cha. Up. reads (3. 12. 6), 4 Pado’sya sarva bhutanl * and (3. 14. 1),
4 Sarvam khalvidam Brahma ’ — which mean the same thing.

2 Aham devo na canyo’smi Brahmaivasmi na ^okabhak.

8 Brahmaivaikam sad-vastu tadanyad asat prapanca-samudayastu
Brahmabhasataya bhasate.

4 Jlvatma-paramatmanor aikyacintanam.

5 £.e., Stuti-vada, or praise; or, as we should say, compliment, which,
while real in the sense of the presence of a desire to praise that which is in
fact praiseworthy, is unreal so far as regards the actual words in which
that desire is voiced.

402 THE SIX CENTRES AND THE SERPENT POWER

Verse 35

Tadantascakressminnivasati satatam suddhabuddhyantaratma
pradipdbhajyotih pranavaviracandrupavarnaprakaiah
Tadurdhve candrdrdhastadupari vilasadbindurupi makara -
stadurdhve nadossau baladhavalasudhddhdrasamtdnahdsi .

Within the triangle in this Cakra ever dwells the combi¬
nation of letters1 which form the Pranava. It is the inner
Atma as pure mind (Buddhi), and resembles a flame in its
radiance. Above it is the half (crescent) moon, and above
this, again, is Ma-kara, 2 shining in its form of Bindu. Above
this is Nada, whose whiteness equals that of Balarama 3 and
diffuses the rays of the Moon. 3 *

Commentary

The author desires to speak of the presence of the Pranava in the
Ajna-Cakra and says tha't in this Cakra, and within the triangle which
has already been spoken of, ever dwells the combination of the letters
A and U which by the rules of Sandhi make the thirteenth vowel O.
This combination of letters is Suddha-buddhyantaratma — i.e.9 the inner¬
most Spirit manifesting as pure intelligence (Buddhi). The question may
be asked if the thirteenth vowel (O) is that. To obviate this the author
qualifies it by saying “ above it is the half Moon, etc.9’ It is by adding
the half Moon (Nada) and Bindu to O that the Pranava is formed.

1 That is, a and a, which by Samdhi becomes 0, and with anusvara
(m) thus form the Pranava, or mantra Om.

2 The letter M in its Bindu form in Candra-bindu.

3 Samkara reads it as Jala-dhavala, etc., and explains it by “ white

like water ", The last portion may also mean “ smiling whiteness equals

that of the Moon99.

DESCRIPTION OF THE SIX CENTRES 403

He next gives its attributes :

44 Resembles a flame in its radiance” (Pradipabha-jyotih). — But how
can this thirteenth vowel by itself be Suddha-buddhyantaratma ? He
therefore says :

Above it is the crescent moon ” (Tadurdhve candrardhah).

44 And above this, again, is Ma-kara, shining in its form of Bindu ”
(Tadupari vilasad-bindu-rupi Ma-KaraJi) . — It is thus shown that by the
placing of the crescent moon and the Bindu 1 over the thirteenth vowel
the Pranava is completely formed.

44 Above this is Nada ” (Tadurdhve nado’sau) — Le., above the Pranava
is the Avantara (final or second) Nada, which challenges as it were the
whiteness of Baladeva and the Moon (Bala-dhavala-sudha-dhara-samtana-
hasi). By this he means to say that it is extremely white, excelling, in
whiteness both Baladeva and the rays of the Moon.2

Some read Tadadye nado’sau (in the place of Tadurdhve nado’sau)
and interpret it as, 44 Below Bindu-rupi Ma-kara is Nada”. But that is
incorrect. The text says: 44 Above this, again, is Ma-kara, shining in its
form of Biiidu,” and there is Nada below it; that being so, it is useless to
repeat that Nada is below.

Besides, this Nada is beyond the Nada, which forms part of the
Pranava, and is part of the differentiating (Bhidyamana) Para-bindu
placed above the Pranava. If, however, it be urged that it is necessary
to state the details in describing the special Pranava (Vi^ista-Pranava),
and it is asked, 44 Why do you say a second Nada is inappropriate? ” then
the reading Tadadye nado’sau may be accepted.

But read, thus it should be interpreted in the manner following:
44 This Nada shown below the Bindu-rupi Ma-kara is Bala-dhavala-sudha-
dhara-samthana-hasl (». ante) , and the Nada first spoken of is also so
described. Such repetition is free from blame on the authority of the
maxim that 44 the great are subject to no limitations.”

1 That is, Anusvara.

2 Sudhadharasamtana, ViSvanatha says, means a multitude of moons.

404 THE SIX CENTRES AND THE SERPENT POWER

Verse 36

Iha sthdne line susukhasadane cetasi puram
niralambath badhvd paramagurusevasuviditdm

Tadabhyasad yogi pavanasuhr dam pasyati kanan
tatastanmadhyantah pravilasitarupanapi sadd .

When the Yogi closes the house which hangs without
support,1 the knowledge whereof he has gained by the
service of Parama-guru, and when the Cetas2 by repeated
practice becomes dissolved in this place which is the abode
of uninterrupted bliss, he then sees within the middle of and
in the space above (the triangle) sparks of fire distinctly
shining.

Commentary

Having described the Pranava, he now speaks of its union (with
Cetas), i.e., Pranava-yoga.

The Yogi should close the house (Puram baddhva) — i.e., he should,
with his mind set on the act, close the inner house ; or, in other words, he
should make Yoni-Mudra 3 in the manner prescribed and thus effectually
close the inner house. The use of the word Pur shows that the Yoni-Mudra
is meant. Then, when his Cetas by repeated practice (Abhyasa) or
meditation on the Pranava becomes dissolved (Una) in this place (the
Ajha-Cakra), he sees, within and in the space above the triangle wherein
the Pranava is, sparks of Fire4 (Pavana-suhrdam kanan), or, to put it

1 Niralamba-puri. Niralamba (y. post) means that which has no
support — viz., that by which the mind’s connection with the world has
been removed and realization of the infinite established. Aka£amamsi=
whose flesh or substance is Akaia (Rajanighantu Diet.)

2 See next page and Introduction.

3 i.e., closes the avenues of the mind and concentrates it within itself.

4 Pavana-suhrd — “He whose friend is air ”= Fire. When the wind
blows, fire spreads.

DESCRIPTION OF THE SIX CENTRES

405

plainly, sparks of light resembling sparks of fire appear before his mental
vision above the triangle on which the Pranava rests. It is by Yoni-Mudra
that the inner self (Antah-pur) is restrained and detached from the outside
world, the region of material sense. The Manas cannot be purified and
steadied unless it is completely detached from the material sphere. It is
therefore that the mind (Manas) should be completely detached by
Yoni-Mudra.

Yoni-Mudra, which detaches the Manas from the outside world, is
thus defined: “ Place the left heel against the anus, and the right heel on
the left foot, and sit erect with your body and neck and head in a straight
line. Then, with your lips formed to resemble a crow’s beak,1 draw in
air and fill therewith your belly. Next 2 close tightly your earholes with
the thumbs, with your index-fingers the eyes, the nostrils by your middle
.fingers, and your mouth by the remaining fingers. Retain the air 3
within you, and with the senses controlled meditate on the Marttra whereby
you realize the unity (Ekatvam) of Prana and Manas.4 This is Yoga, the
favourite of Yogis.”

That steadiness of mind is produced by restraint of breath through
the help of Mudra, has been said by Sruti. “ The mind under the
influence of Hamsa 5 moves to and fro, over different subjects; by restrain¬
ing Hamsa, the mind is restrained.”

“ Closes the house ” (Purarii baddhva). — This may also mean Khecari
Mudra.6 This latter also produces steadiness of mind.

As has been said, “As by this the Citta roams in the Brahman
(Kha),7 and as the sound of uttered word 8 also roams the Ether (Kha),
therefore is Khecari Mudra honoured by all the Siddhas.”

1 That is, by Kakl-Mudra. Sruti says that when Vayu is drawn in
by this Mudra and stopped by Kumbhaka, steadiness of mind is produced.

2 These and following verses occur in Sarada-Tilaka, Ch. XXV,
w. 45, 46. The first portion of this passage describes Siddhasana.

3 That is, by Kumbhaka.

4 That is, recite the Hamsa or Ajapa-mantra, or breathing in
Kumbhaka.

5 The Jivatma manifesting as Prana.

6 One of the Mudras of Hatha-Yoga. See Introduction.

7 Kha has three meanings — viz-„ Ether, Brahman, and space between
eyebrows (Ajna). Brahmananda, the commentator of the Hatha-yoga-
pradipika, adopts the last meaning in interpreting this verse (Ch. Ill,
v. 41), and in commenting on v. 55 of the Hatha-yoga-pradlpika gives it
the meaning of Brahman.

8 Lit, tongue.

406 THE SIX CENTRES AND THE SERPENT POWER

The Citta is Khecara 1 when, disunited from Manas and devoid
of all attachment to all worldly things, it becomes Unmanl.2

As has been said,3 “ the Yogi is united with Unmanl; without
Unmani there is no Yogi-.” Niralamba means that which has no support
— namely, that from which the minds’ connection with the world has
been removed.

“ The knowledge whereof he has gained by the service of his Paramaguru”
(Parama-guru-seva-suviditam). — Parama is excellent in the sense that he
has attained excellence in Yoga practice (by instructions) handed down
along a series of spiritual preceptors (Gurus), and not the result of
book-learning.4

<6 Serving the Guru ”. — Such knowledge is obtained from the Guru
by pleasing him by personal services (Seva). Cf “It can be attained by
the instructions of the Guru, and not by ten million of Sastras.”

“ The abode of uninterrupted bliss ” (Su-sukha-sadhana) — i.e.> this is
the place where one enjoys happiness that nothing can interrupt. This
word qualifies place (Iha-sthane — i.e.3 Ajna-Cakra.)

“ Sparks of fire distinctly shining ” (Pavana-suhrdam pravilasitarupan
kanan) . — These sparks of Fire shine quite distinctly.

Elsewhere it is clearly stated that the Pranava is surrounded by
sparks of light: “ Above it is the flame-like Atma, auspicious and in shape
like the Pranava, on all sides surrounded by sparks of light.”

1 What moves about in the sky or ether. It is Manas which deprives
the Citta of freedom by causing attachment to the world. On being
disunited from Manas it moves freely in the ether, going its own way.

a Unmani is there where, to coin a word, the “ Manasness ” of Manasi
ceases. See note to v. 40. Ut=without, and mani is from Manas.

3 This is from Jnanarnava-Tantra, Ch. XXIV, v. 37.

4 Which is well recognized to be insufficient in these matters.

DESCRIPTION OF THE SIX CENTRES

407

Verse 37

Jvaladdipakaram tadanu ca navinarkabahula -
prakasam jyotirva gaganadharanimadhyamilitam
Iha sthdne saksad bhavati bhagavah purnavibhavo -
svyayah saksi vahneh taiimihirayormandala iva.

He then also sees the Light1 which is in the form of a flaming
lamp. It is lustrous like the clearly shining morning sun,
and glows between the Sky and the Earth.2 It is here that
the Bhagavan manifests Himself in the fullness of His might.3
He knows no decay, and witnesseth all, and is here as He
is in the region of Fire, Moon, and Sun. 4 *

Commentary

Yogis such as these see other visions beside the sparks of light.
After seeing the fiery sparks they see the light.6

“ Then ” (Tadanu) — after seeing the sparks spoken of in the
preceding Sloka.

He then describes this Light (Jyotih).

“ Glows between the Sky and the Earth” (Gagana-dharanI madhya-
milita). — This compound adjective qualifies Jyotih or Light.

1 Jyotih.

2 See Commentary, post .

8 Purna-vibhava, which, however, as Kalicarana points out post, may
be interpreted in various ways. According to Viivanatha, the second
chapter of the Kaivalya-Kalika-Tantra contains a verse which says that
the presence of the all-pervading Brahman is realized by His action, as we
realize the presence of Rahu by his action on the sun and moon.

4 That is, the triangle on Manipitha within the A-ka-tha triangle.

See v. 4 of the Padukapancaka.

6 The practicle vd in the text is used in an inclusive sense.

408 THE SIX CENTRES AND THE SERPENT POWER

Gagana (sky) is the sky or empty space above Sankhini-Nadl
{see verse 40, post), and Dharanl (Earth) is the Dhara-man<Jala in the
Muladhara. This light also extends from the Muladhara to the Sahasrara.

He next speaks of the presence of Parama-Siva in the Ajna-Cakra.

“It is here ” (Iha sthane) — Le., in the Ajna-Cakra; Parama-Siva is
here, as in the Sahasrara. Bhagavan is Parama-Siva.

“ Manifests Himself ” (Saksad bhavati) — i.e.. He is here.1

“In the fulness of his might ” (Purna-vibhava). — This compound
word which qualifies Bhagavan is capable of various interpretations.

Purna-vibhava may also be interpreted in the following different

ways:

(a) Puma may mean complete in Himself, and vibhava infinite
powers, such as the power of creation, etc. In that case the word would
mean: “ One who has in Him such powers, who is the absolute Creator,
Destroyer, and Supporter of the Universe.”

(b) Vibhava , again, may mean “ the diversified and limitless crea¬
tion,” and puma “all-spreading”. In this sense Puma-vibhava means
“He from whom this all-spreading and endless (vast) creation has
emanated.” Of “ From whom all these originated, and in whom having
originated they live, to whom they go and into whom they enter”
(Sruti).2 3

(c) Vibhava , again, may mean: “omnipresence,” and Puma “ all¬
spreading ”. It would then mean: “ He who in His omnipresence pervades
all things.”

(d) PUrna 3 may also mean the quality of one whose wish is not
moved by the result and is not attached to any object. Purna-vibhava
would then mean one who is possessed of that quality.

All things except Atma pass away. The omnipresence of the
ethereal region (Akaia), etc., is not ever-existent. The Nirvana-Tan tra
(Ch. IX) speaks of the presence of Parama-Siva in the Ajna-Cakra
in detail.

1 He is seen here.

2 Tait. Up., 3. 1. 1.

3 Phalanupahita-visayitanaspadecchakatvam: He whose wish is not
moved by the result, and is not attached to any object; or,. in other words.
He whose ways are inscrutable to us, subject as we are to limitations
(Maya).

DESCRIPTION OF THE SIX CENTRES

409

“ Above this Vi^uddha) Lotus is Jnana Lotus, which is very
difficult to achieve; it is the region 1 of the full moon, and has two petals.”
Again: “ Inside it, in the form of Hamsah , is the Blja of Sambhu and
again: “Thus is Hamsah in Mani-diripa* and in its lap is Parama-Siva,
with Siddha-Kali 3 on his left. She is* the very self of eternal Bliss.” By
lap is meant the space within the Bindus which form the Visarga at the end
of Hamsah.4

So it has been said in describing the Sahasrara: “ There are the
two Bindus which make the imperishable Visarga.5 In the space within
is Parama-Siva.” As It is in the Sahasrara so It is represented here.6

We are to understand that these two, Siva and Sakti, are here in
union (Bandhana) in the form of Parabindu, as the letter Ma (Makaratma),
and that they are surrounded (Accadana) by Maya.7 “ She the Eternal
One stays here (Ajna-Cakra) in the form of a grain of gram,8 and creates
beings (Bhutani).” Here the Parama-Siva as in the form of a gram dwells,
and according to the Utkaladimata 9 also creates.

“ As He is in the region of Fire , Moon and Sun ” (Vahneh SaSimihirayor
mandalamiva) — As the presence of Bhagavan in these regions is well
known, so is He here. Or it may be that the author means that as He in
the shape of a grain of gram dwells in the regions of Fire, Moon, and Sun,
in the Sahasrara, so does He dwell here also. We shall describe the Arka,

1 Purna-candrasya mandalam.

2 The isle of gems in the Ocean of Ambrosia. The Rudra-Yamala
.•says that it is in the centre of the Ocean of nectar outside and beyond the
•countless myriads of world systems, and that there is the Supreme abode
of Sri-vidya.

8 A form of Sakti.

4 i.e., the two dots which form the aspirate breathing at the end of
Hamsah .

6 Imperishable visarga — Visargarupam avyayam.

6 That is, the Para-bindu is represented in the Ajiia by the Bindu of
the Omkara, which is its Pratlka.

7 Bindu is the nasal sound of Ma, which is a male letter. Bindu is
here the unmanifest Ma.

8 Canakakara-rupinl. See Introduction.

9 Apparently a school of that name.

410 THE SIX CENTRES AND THE SERPENT POWER

Indu, and Agni Mandala in the Sahasrara later. In Pitha-puja the Puja
of Paramatma and Jnanatma should be performed on the Mandalas of
Sun (Arka), Moon (Indu), and Fire (Agni). By Paramatma Parama-
Siva is meant, and by Jnanatma Jnana-Sakti. The Bindu should be
meditated upon as like the grain of gram, consisting of the inseparable
couple 3 — namely, Siva and Sakti.

1 The grain referred to is divided in two under its encircling sheath.

DESCRIPTION OF THE SIX CENTRES

411

Verse 38

Iha sthane visnoratulaparamamodamadhure

samaropya pranam pramuditamanah prananidhane
Parath nityarh devaih purusamajamadyam trijagatam
purdnam yogindrah pravisati ca vedantaviditam.

This is the incomparable and delightful abode of Visnu.
The excellent Yogi at the time of death joyfully places
his vital breath (Prana) 1 here and enters (after death) that
Supreme, Eternal, Birthless, Primeval Deva, the Purusa,
who was before the three worlds, and who is known by the
Vedanta.

Commentary

He now speaks of the good to be gained by giving up the Prana by
Yoga in the Ajna-Cakra.

This verse means: The excellent Yogi (Yogindra) at the time of
death (Prana-nidhane) joyfully (Pramudita-manah) places his Prana
(Pranam samaropya) in the abode of Visnu in the Ajna-Cakra (Iha sthane
Visnoh — i.e.} in the abode of Bhagavan in the Bindu already described),
and passes away, and then enters the Supreme Purusa.

“At the time of death ” (Prana-nidhane) — i.e., feeling the approach
of death.

“Joyfully” (Pramudita-manah). — Glad in mind in the enjoyment
of the blissful union with Atma. (Atmanandena hrsta-cittah.)

“ Vistiu ” =Bhagavan = Parama-Siva (see previous Sloka).

“Here” (Iha sthane — i.e.9 in the Bindu in the Ajna-Cakra spoken
of above).

“ Places the Prana here ” (Iha sthane pranam samaropya) — i.e., he
places it on the Bindu already spoken of. He describes Purusa as Eternal.

1 Compare, Bhagavad-Gita, Ch. VIII, w. 9 and 10, and the com¬
mentary of Sariikaracarya and Madhusudana-Sarasvati on those verses.

412 THE SIX CENTRES AND THE SERPENT POWER

“ Eternal ” (Nityam). — Indestructible (VinaSarahitam).

“ Birthless ” (Aja).

“Primeval” (Purana). — He is the one known as the Purana
Purusa.1

“ Deva ” means he whose play is Creation, Existence, and Destruc¬
tion.

“ Who was before the three worlds ” (Tri-jagatam adyam).2 — By this
the implication is that He is the Cause of all as He preceded all.

“ Known by the Vedanta” (Vedanta-vidita).8 — Vedanta are sacred
texts dealing with the inquiry concerning the Brahman. He is known by
a Knowledge (Jnana) of these.

The way the Prana is placed (Pranaropana-prakara) in the place
of Visi^u is described below: Knowing that the time for the Prana to depart
is approaching, and glad that he is about to be absorbed into the Brahman,
the Yogi sits in Yogasana and restrains his breath by Kumbhaka, He
then leads the Jivatma in the heart to the Muladhara, and by contracting
the anus 4 and following other prescribed processes rouses the KundalinL
He next meditates upon the lightning-like, blissful Nada which is thread¬
like and whose substance is Kun<JalI (Kun<Jalini-maya). He then merges
the Hamsa which is the Paramatma in the form of Prana 6 in the Nada,
and leads it along with the Jiva through the different Cakras according
to the rules of Cakra-bheda to Ajna-Cakra. He there dissolves all the
diverse elements from the gross to the subtle, beginning with Prthivi, in
KundalinL Last of all, he unifies Her and the Jivatma with the Bindu
whose substance is Siva and Sakti (Siva-Sakti-maya) ; which having done,
lie pierces the Brahma-randhra and leaves the body, and becomes merged
in the Brahman.

1 According to Samkara, it is an adjective, and means “ He who is
the cause of Creation,” and the like.

2 That is, the three spheres Bhuh, Bhuvah, Svah, the Vyahrtis of the
Gayatri.

8 Samkara reads Vedanta-vihita, and explains the expression to mean
* ‘ this is the teaching of the Vedanta ”.

4 Gudam akuncya — that is, by ASvinl-Mudra.

5 Pranarupa-^vasa-paramatmakam. See Jnanarnava-Tantra, Ch. XXI,
*w. 13-18.

DESCRIPTION OF THE SIX CENTRES

413

Summary of the Ajna Cakra, Verses 32 to 38

The Ajna Cakra has two petals and is white. The letters Ha and
Ksa, which are white,1 are on the two petals. The presiding Sakti of the
Cakra, HakinI, is in the pericarp. She is white, has six red-coloured faces
each with three eyes, and six arms, and is seated on a white lotus. With Her
hands She displays Vara-mudra and Abhaya-mudra,2 and holds a Rudraksa
rosary, a human skull, a small drum, and a book. Above Her, within a
Trikona, is Itara-Linga, which is lightning-like, and above this again,,
within another Trikona, is the inner Atma (Antar-atma), lustrous like a
flame. On its four sides, floating in air, are sparks surrounding a light
which by its own lustre makes visible all between Mula and the Brahma-
randhra. Above this, again, is Manas, and above Manas, in the region
of the Moon, is Harhsah, within whom is Parama-Siva with His Sakti.

{Here ends the sixth section )

[ViSvanatha,3 in the Commentary to the Satcakra, gives under this
verse a description, taken from the Svacchanda-samgraha, of the region
beyond the Ajna — that is, beyond the Samasti or collective or cosmic Ajna:
“ Within the Bindu is a space a hundred million Yojanas 4 5 in expanse, and
bright with the brightness of ten million suns. Here is the Lord of the
State beyond Santi (SantyatiteSvara), with five heads and ten arms and
lustrous as a mass of lightning flashes. On His left is Santyatlta Manon-
mani. Surrounding them are Nivrtti, Pratistha, Vidya, and Santi.6 Each
of these is adorned with a moon and has five heads and ten arms. This
is Bindu-Tattva. Above Bindu is Ardha-candra, with the Kalas of the
latter — namely, Jyotsna, Jyotsnavatl, Kanti, Suprabha, Vimala. Above
Ardha-candra is Nibodhika, with the Kalas of the latter — Bandhati,

1 Karbura = white, and also means variegated .

2 V p. 337 ante.

3 The portion in brackets is my note. — A. A.

4 A Yojana is over eight miles.

5 See, as to the Kalas, Introduction to Vol. Ill, Tantrik Texts, ed.
A. Avalon. See also Introduction to this volume; and The Garland

of Letters .

414 THE SIX CENTRES AND THE SERPENT POWER

Bodhinl, Bodha, Jnana-bodha, Tamo’paha. Above Nibodhika is Nada
and its five Kalas — Indhika, Recika, Crdhvaga, Trasa, and Parama. On
the lotus above this last is ISvara, in extent a hundred million Yojanas,
and lustrous as ten thousand moons. He is five-headed, and each head
has three eyes. His hair is matted, and he holds the trident (Sula). He is
the one who goeth upwards (Ordhva-gamini) , and in His embrace
(Utsanga) is the Kala Ordhva-gamini.”]

DESCRIPTION OF THE SIX CENTRES

415

Verse 39

Layasthanam vayostadupari ca maha.nadarv.pam sivardham
sirakaram santam varadamabhayam iuddhabuddhiprakasam

Yada yogi paJyed gurucaranayugambhojasevdsuHlas-
tada vacant siddhil). karakamalatale tasya bhuyat sadaiva.

When the actions of the Yogi are, through the service of
the Lotus feet of his Guru, in all respects good, then he
-will see above it (i.e., Ajna-cakra) the form of the Mahanada,
and will ever hold in the Lotus of his hand the Siddhi of
Speech. 1 The Mahanada, which is the place of dissolution
of Vayu2 is the half of Siva, and like the plough in shape, 3
is tranquil and grants boons and dispels fear, and makes
manifest pure Intelligence (Buddhi).4 5

Commentary

He now wishes to describe the intermediate causal body (Karana-
-vantara-^arira) 6 situate above Ajna-Cakra and below Sahasrara and

1 That is, all powers of speech.

2Vayoh layasthanam. Samkara defines it by saying: Etat sthanam
vayoh virama-bhutam — this is the place where Vayu ceases to be.

3 That is, Siva is Hakara; and if the upper part of Ha is removed, the
remaining portion of the letter has the form of an Indian plough.

4 Suddha-buddhi-praka^a.

5 Karanavantara-Sarira, Karana— cause; Avantara = secondary or
intermediate or inclusive; Sarira=body. Body is so called because it

wastes and fades. It is derived from the root Sri, to wane. Karanavan-
tara-garira would thuS mean ‘‘the intermediate Sarira of the Cause”.
The primary cause is the Great Cause. Its effects are also intermediate
causes of that which they themselves produce; they are thus secondary or
intermediate causal bodies. Taking the Sakala-Parameivara to be the
first cause, Mahanada is one of its effects and a Karanavantara-Sarlra as
regards that which it produces and which follows it.

416 THE SIX CENTRES AND THE SERPENT POWER

says: When the actions of the Yogi are, through the service of the Lotus
feet of his Guru, in all respects good — that is, when he excels by intense
concentration of the mind in Yoga practice — he then sees the image of
Maha-nada above it (above Ajna-Cakra), and he becomes accomplished
in speech (Vak-siddha).

“ Actions in all respects good ” (suslla). — The good inclination for
Yoga practice rendered admirable by strong and undivided application
thereto. This result is obtained by serving the Guru.

The author then qualifies Nada, and says it is the place of dissolution
of Vdyu (Vayor laya-sthanam). The Rule is 46 things dissolve into what
they originate from.” Hence, although in Bhuta-£uddhi and other
practices it has been seen that Vayu dissolves into SparSa-tattva,1 and the
latter in Vyoma,” 2 Vayu dissolves in Nada also. We have the authority
of Revelation (Sruti) for this :

“ Prthivi, the possessor, of Rasa (Rasa-vati) , originated from I-kara.3
From Ka-kara,3 who is Rasa, the waters and Tlrthas 4 issued; from Repha
(Ra-kara) 3 originated Vahni-tattva 5; from Nada 3 came Vayu 3 which
pervades all life (Sarva-Pranamaya). From Bindu 8 originated the Void 7
which is empty of all things and is the Sound-container. And from all
these8 issued the twenty-five Tattvas which are Guna-maya. All this
Universe (Viiva) , which is the mundane egg of Brahma, is pervaded by
Kalika”

1 The “ touch principle,” also called Tvak-tattva. As to Bhuta-
suddhi, see the same described in Author’s “ Introduction to Tantra-
Sastra ”.

2 Ether.

3 The Blja Krim is here being formed, Kakara=Kali; Ra-kara =
Brahma as fire; Ikara=Mahamaya. Anusvara or Candra-bindu (m) is
divided into two — viz*, Nada, which is Visvamata, or Mother of the
Universe; and Bindu, which is Duhkha-hara, or remover of pain
(Bijako£a).

4 Places of pilgrimage where the devotees bathe. It also means sacred

waters.

6 Fire.

e Air.

7 Gagana or Ether.

8 That is, from Krim as composed of Ka+Ra+I+m.

DESCRIPTION OF THE SIX CENTRES 417

We should therefore realize in our mind that at the time the letters
of the Kali-mantra 1 are merged into that which is subtle, Vayu is absorbed
in Nada.

“ Half of Siva ’* (Sivardha). — By this is meant that here Siva is in
the form of Arddha-narfSvara. Half is Sakti which is Nada.

“ Like a plough ” (Sirakara). — The word Sira is spelt here with a
short *, and in Amara-Ko£a it is spelt with a long i; but it is clearly the
same word, as it begins with a dental s.

Cf. “ Above it is Mahanada, in form like a plough, and lustrous **■
(Hvara-Kartikeya-Samvada) .a

If the text is read as “ Sivakara instead of Sirakara,** then the
meaning would be that the Nada is Si va-Saktimaya . 3

Cf Prayoga-sara: “ That Sakti which tends towards seat of Libera¬
tion 4 is called male (Pumrupa — that is, Bindu) when, quickened by Nada,
She turns towards Siva 6 (Sivon-mukhI).*’ It is therefore that Raghava-
Bhatta has said that “ Nada and Bindu are the conditions under which
She creates **„•

It has elsewhere been said : She is eternal 7 existing as Cit
(Cinmatra) 8: when being near the Light She is desirous of change. She
becomes massive (Ghani-bhuya) and Bindu.**

1 Krin.

2 ue.} Sammohana-Tantra. Ed., R. M. Chattopadhyaya.

3 That is, its substance is Siva and Sakti.

4 Niramaya-padonmukhI==She who is turned to the place of Libera¬
tion : that is Sakti in the supreme state.

5 Tending towards, intent on, or with face uplifted to, Siva, that is
here tending to creation. That is, the first state is Cit. Nada is the
Mithah-samavaya of Sakti or Bindu. The establishment of this relation
quickens Her to turn to Siva for the purpose of creation when She appears
as male, or Bindu.

6 Tasya eva shakter nadabindu sristyupayogyariipau (Upayoga is
capacity or fitness for creation).

7 According to another reading this part would mean “ She who is
the Tattva ”

8 She is there, existing as Cit, with whom she is completely unified.
She “ measures Cit ** — that is, co-exists with and as Cit, and is also for¬
mative activity. The above translation is that of the text, but the verse
has been quoted elsewhere as if it werS Cinmatrajyotisah, and not
Cinmatra jyoti?ah, in which case the translation would be: “She who
when near Jyotih, which is mere consciousness, becomes desirous of change,
becomes massive and assumes the form of Bindu.*’

418 THE SIX CENTRES AND THE SERPENT POWER

So in the word of the honoured (Srimat) Acarya: 1 “ Nada becomes
massive and the Bindu.” Now, taking all these into consideration, the
conclusion is that Sakti manifests Herself as Nada-bindu, like gold in
ear-rings made of gold.2

Nada and Bindu again are one — that is the deduction.

1 Samkaracarya.

2 That is, they are both gold in the form of an ear-ring.

Cf. Chandogya Up., 6. 1.4.

“ Gentle One, by one lump of clay all things made up of clay arc
known. The variation is in the names given to it when spoken about.
The clay alone is real.”

DESCRIPTION OF THE SIX CENTRES

419

Verse 40

Tadiirdhve sankhinya nivasati sikhare sunyadese prakasam

visargadhah padmam dasasatadalam purnacandratisubhram
Adhovaktram kantam tamnaravikalakantikinjalkapunjam
lakaradyairvarnaih pravilasitavapuh kevalanandarupam .

Above all these, in the vacant space 1 wherein is Sankhini
Nadi, and below Visarga is the Lotus of a thousand petals. 2
This Lotus, lustrous and whiter than the full Moon, has its
head turned downward. It charms. Its clustered filaments
are tinged with the colour of the young Sun. Its body is
luminous with the letters beginning with A, and it is the
absolute bliss.3

Commentary

The Acarya enjoins that SSdhakas who wish to practise Samadhi
Yoga “ should before such time with every consideration and effort dissolve
-all things in their order from the gross to the subtle in Cidatma ”.4 All
things, both gross and subtle, which make up creation should first be medi¬
tated upon. As the knowledge thereof is necessary, they are here
•described in detail.

The five gross elements- — Prthivi 5 and so forth — have been spoken
of as being in the five Cakras from Muladhara to Visuddha. In the

1 This place is called the Supreme Ether (Parama-vyoma) in the
Svacchanda-samgraha, cited by Viivanatha. Parama-vyoma is the name
given in the Pancaratra to the Highest Heaven or Vaikuntha. See
Ahirbhudhnya, 49.

2 The Sahasrara is called Akula, according to the Svacchanda-
samgraha, cited by Visvanatha.

3 Kevalananda-rupam, i.e.} Brahman Bliss.

4 The Atma considered as Cit.

5 Earth, Water, Fire, Air, Ether.

420 THE SIX CENTRES AND THE SERPENT POWER

Bhumandala 1 in the Muladhara there are the following — viz-, feet, sense
of smell, and Gandha-tattva, 2 for this is their place. In the Jala-mandala,3
similarly, are the hands, sense of taste, and Rasa-tattva.4 In the Vahni-
mandala5 are the anus, the sense of sight, and Rupa-tattva.6 In the
Vayumandala,7 are the penis, sense of touch, and Spada-tattva.8 In the
Nabho-mandala 9 are speech, the sense of hearing, and Sabda-tattva.10
These make fifteen tattvas. Adding these fifteen to Prthivi and so forth
we get twenty gross tattvas.

We next proceed to the subtle forms. In the Ajna-Cakra the subtle
manas has been spoken of. Others have been spoken of in the Kankala-
malinl-Tantra (Ch. II) when dealing with the Ajna-Cakra: “Here con¬
stantly shines the excellent Manas, made beautiful by the presence of the
Sakti Hakim. It is lustrous, and has Buddhi,11 Prakrti,12 and Ahamkara 18
for its adornment.”

From the above the presence of the three subtle forms — viz-, Buddhi,
Prakrti, and Ahamkara — in this place becomes clear. We must, however,
know that Ahamkara is not placed in the order shown in the above quota¬
tion. We have seen that from the Muladhara upwards the generated is
below the generator; that which is dissolved is below what it is dissolved
into, and we also know that the Sabda-krama is stronger than Pata-
krama.14 We must remember that Vyoma is dissolved in Ahamkara, and
hence the latter is next above Vyoma. Cf. “ In Ahamkara, Vyoma with

1 Region of the Earth Element, or Muladhara-Cakra.

2 Smell principle or Tanmatra.

3 Svadhistana, which is the region of Water (Jala)*

4 Principle of taste.

5 Mani-pura, which is the region of Fire (Vahni).

6 Principle of sight.

7 Anahata, which is the region of Air (Vayu).

8 Principle of touch.

9 ViSuddha, which is the region of Ether (Nabhas).

10 Principle of sound.

11 See next note.

12 See Introduction, and post. Commentary.

13 Egoism — self-consciousness.

14 That is, the actual arrangement of things as compared with the
order in which they are stated.

DESCRIPTION OF THE SIX CENTRES

421

sound should be dissolved, and Ahamkara again in Mahat.55 Ahamkara,
being the place of dissolution, comes first above Vyoma, and above it are
Buddhi and Prakrti.

The Sarada-tilaka (I. 17, 18) speaks of their connection as Janya
/effect, generated) and Janaka (cause, generator).

“ From the unmanifest (Avyakta) Mula-bhuta, Para-vastu 1 when
Vikrta originated Mahat-tattva,1 which consists of the Gunas and Antah-
karana. From this (Mahat-tattva) originated Ahamkara, which is of
three kinds according to its source of generation.5 * 2 By Vikrti which
means change is here meant reflection or image (Prati-bimba) 3 of the
Para-vastu, and as such reflection it is Vikrti; but as it is the Prakrti of
Mahat-tattva, etc., it is also called Prakrti.4 Cf, “ Prakrti is the Parama

1 Mahat-tattva is a Vikrti of Prakrti. The Mulabhuta avyakta (un¬
manifested root-being) corresponds with the Samkhyan Mflla-prakrti.
Here, as Raghava-Bhatta says, Tattvasrsti is indicated (Comm, to Ch. I,
w. 17, 18 of Sarada), and interprets (Ch. I. w. 17, 18) thus: Unmanifest
Mulabhuta Para-vastu may mean either the Bindu or Sabda Brahman.
By Vikrta is meant readiness or proneness to create (Srstyunmukha) .
From this Bindu or Sabda-Brahman emanates Mahat-tattva by which is
meant the Padartha Mahat: which is known as Buddhi-tattva in Saiva-
mata. This Mahat or Buddhi-tattva consists of the three Gunas — Sattva,
Rajas and Tamas. That is, it includes Manas, Buddhi, Ahamkara and
Citta. These four are the product (Karya) of the Gunas as cause
(Karana), and the cause (Karana) inheres (Upacara) in the effect (Karya).
After quoting the words of I^ana-Siva, Raghava remarks that VamakeS-
vara-Tantra also says that from the Unmanifest Sabda-Brahman originates
Buddhi-tattva wherein Sattva Guna is manifest. He then distinguishes
the Samkhya view according to which the state of equilibrium of Sattva,
Rajas and Tamas is Prakrti, which is also called Pradhana and Avyakta.
This is the Supreme (Para-vastu). From a disturbance in the equilibrium
of the Gunas arises Mahat. This Mahat consists of Gunas and is the cause
of the Antahkaranas. By Gunas according to this are meant the five
Tanmatras, Sabda, Sparta, etc. According to this view also from Prakrti
comes Mahat and from the latter Ahamkara.

Raghava thus shows the different ways in which the text of Sarada
can be interpreted from the Sakta, Saiva and Samkhya points of view.

2 Srsti-bheda — that is, one Ahamkara is the result of the predominance
cf Sattva, another of Rajas, and a third of Tamas.

3 That is in the sense of product. In Saiva-sakta-dar^ana, Mula-
prakrti is itself a product of the Siva-Jakti-tattva, for the Self becomes
object to itself.

4 That is, as regarded from the point of view of the Para-vastu it' is an
effect, but regarded in relation to that which it produces it is a cause.

422 THE SIX CENTRES AND THE SERPENT POWER

(Supreme) Sakti, and Vikrti is the product thereof.” 1 2 It has also been
shown before that the Prakrti of the Para Brahman is but another aspect
of Him (Pratibimba-svarupini) .

According to Sarada-tilaka, Mahat-tattva, is the same as Buddhi.a
ISana-Siva says: “ The objective Prakrti,3 which is evolved by Sakti, is,
when associated with Sattva-Guna, Buddhi-tattva. It is this Buddhi that
is spoken of as Mahat in Samkhya.”

Mahat-tattva consists of the Gunas and the Antah-karana. The
Gunas are Sattva, Rajas and Tamas. The Sarada-tilaka says: “ Antah-
karana is the Manas, Buddhi, Ahamkara and Citta, of the Atma.4 All
these are comprised in the term Mahat-tattva.

Now, a question may be raised — namely, if Manas be within Mahat-
tattva, what of that whfch has been said in v. 33, where Manas has been,
spoken of as having an independent existence? But the answer to that is*
that that Manas is the product of Ahamkara, and Raghava-Bhatta quotes
a text which says: “ In so much as the other Manas is the one which selects
and rejects (Sa-samkalpa-vikalpaka),5 it is known to be the product of Tej-
as.” 6 Thus it is that, as Manas and other Tattvas in the Ajiia-Cakra are
placed in their order, Ahaihkara and others should be known as being placed
above them. In the Ajna-Cakra are Hakim, Itara-Linga, Pranava, Manas*
Ahaihkara, Buddhi, and Prakrti placed consecutively one above the other*
No place being assigned to Candra-^mandala, which has been spoken of
before, it should be taken to be placed above all these. If it be asked,
why is it not below all these? then the reply is that it has been said in the
Sammohana-Tantra: “Moon (Indu) is in the forehead, and above it is
Bodhini Herself.” From this it would appear that Indu and Bodhini are
above Ajna-Cakra, placed one above the other without anything inter¬
vening between them. Bodhini is above all the rest.

The Sammohana-Tantra speaks of the Cause (Karanarupa) as
above Ajna-Cakra: “ Indu (the Moon, here — Bindu) is in the region of

1 Vikrtih pratibimbata — in a mirror one is seen but the image is not
oneself.

2 Raghava-Bhatta says that this is so according to Saiva doctrine.

3 Boddhavya-laksana — that is, that which can be known (Jfieya) ; the
objective or manifested Prakrti.

4 See Introduction.

5 As to Sa-samkalpa-vikalpa, see Introduction.

3 That is, Taijasa ahaihkara, which is the source of the Indriyas.

DESCRIPTION OF THE SIX CENTRES

423

the forehead, and above it is Bodhini Herself. Above Bodhini shines the
excellent Nada, in form like the half (crescent) moon; above this is the
lustrous Maha-nada, in shape like a plough; above this is the Kala called
AfijI, the beloved of Yogis. Above this last is Unmani,1 which having
reached, one does not return.”

In the above passage, in the words “above it is Bodhini,” the
word “ it ” stands for the forehead or Ajna-Cakra.

The Bhuta-Suddhi-Tantra speaks of the existence of the Bindu below
Bodhini: “Devi, above Bindu and Matrardha is Nada, and above this,
again, is Maha-nada, which is the place of the dissolution of Vayu.”
Matrardha is Matrardha-Sakti.2

The following passage from Brhat-tri-vikrama-samhita proves that
the Ardha-matra means Sakti: “ Lustrous like the young Sun is Aksara,
which is Bindumat (Bindu itself); above it is Ardha-matra, associated
with the Gandhararaga.” 3 * * * * 8

As both the above passages point to the same thing, we must take
it that Ardha-matra and Bodhini are identical. Bindu, Bodhini, and Nada,
are but different aspects of the Bindu-maya-para-Sakti.

1 In this passage Aiiji is Samani. The Bhutaf-Suddhi (see post), makes
a distinction too between Ajfil and Samani. These are the Avantara-
Sarlras of the First Cause enumerated in Laya-krama. The text quoted
from the Sarada gives the Srsti-krama.

2 Matrardha. In the Devi Bhagavata there occurs the expression

Ardhamatra (which is a name for Nada) in I, 1, v. 55, and III, 5, v. 29,

and Nilakantha defines it to mean Param padam=the supreme state, or

the Brahman. The expression Ardha-matra also occurs in Candi, I, 55,

in practically the same sense. Gopala Chakravartl quotes a passage which
says: “ Ardha-matra is attributeless (Nirguna), and realizable by the Yogi.”
He quotes another passage which says: “ Om— this is the three Vedas,
three Lokas, and after the three Lokas, Matrardha is the fourth — the

Supreme Tattva.” See Candi “ Tvamudgithe ardhamatrasi ” and Devi-
bhagavata, I, 5, v. 55. Sruti says: “ Thou art the Ardhamatra of Pranava,
Gayatri, and Vyahrti.” Here the unity of Devi and Brahman is shown.
She is Brahman united with Maya (Maya-vifista-brahmarupini). The
Nada-bindu Upanisad (v. 1) says: “ A-kara is the right wing (of Om figured
as a bird), U-kara is the other (left) wing, Ma-kara the tail, and Ardha-
matra the head. Sattva is its body, and Rajas and Tamas are its two feet.
Dharma is its right eye and Adharma is its left eye. The Bhurloka is its
feet; the Bhuvarloka its knees; the Svarloka is its middle; the Maharloka
its navel; Janaloka is the heart; Tapoloka its throat, and Satyaloka the
place between the eyebrows.” See also Brahmavidya Up., v. 10.

8 The third of the seven primary subtle tones.

424 THE SIX CENTRES AND THE SERPENT POWER

The Sarada-tilaka says: “From the Sakala ParameSvara,1 who is
Sat, Cit, and Ananda, Sakti emanated; from Sakti, again, emanated Nada;
and Bindu has its origin from Nada. He who is Para-Sakti-maya manifests
Himself in three different ways. Bindu and Nada and Blja are but His
different aspects. Bindu is Nadatmaka,2 Bija is Sakti, and Nada, again,
is the union or relation of the one to the other.3 This is spoken of by all
who are versed in the Agamas.” 4 *

“ Para-Sakti-maya”: Para = Siva; hence Siva-Sakti-maya=Bindu.
The Bindu who is above the forehead is Nadatmaka — that is, Sivatmaka.6 *
Bija is Sakti as BodhinI (Bodhinl-rupam). Nada is the connection between
the two whereby the one acts upon the other; hence it is Kriya-Sakti.
Above these three is Maha-nada. This has already been shown.

“Above this is Kala,” etc.: KaIa=Sakti. Anji=a crooked, awry,
bent, line. This is in shape like a bent or crooked line over a letter. This
Sakti appeared in the beginning of creation, Cf. Pancaratra: “Having
thus seen, the Supreme Male in the beginning of creation makes manifest
the eternal Prakrti who is the embodiment of Sat, Cit and Ananda, in
whom 6 are all the Tattvas, and who is the presiding (Adhistatrl) Devi of
creation.

Also elsewhere: “From the unmanifested (Avyakta) Parame^vara,
the united Siva and Sakti, emanated the Adya (first) Devi Bhagavati,
who is Tripura-sundari, the Sakti from whom came Nada, and thence
came Bindu.”

1 Sarada, Ch. I, w. 7-9, Sakala, as opposed to Niskala, or Nirguna,
mpans united with Kala, which according to Samkhya is Samyavastha of
the Gunas which is Prakrti. According to the Vedantists of the (Maya-
Vada), Kala is Avidya, in the Saiva-Tantra Kala is Sakti (Raghava-
Bhatta).

2 Another text has Sivatmaka — that is, Bindu is the Siva aspect.

„ 8 Samavaya=ksobhya ksobhaka-sambandha — lit., connection which

is the connection of reciprocity.

4 See Introduction.

6 In the Benares edition as also in Rasika Mohana Chattopadhyaya’s
edition of the Sarada-tilaka the text reads Sivatmaka, as if qualifying
Bija, which seems erroneous.

6 Raghava reads: “ Samasta-tattva-samghatma-spurtyadhisthatrirupi-

nim ” — which means “ who is the Devi presiding over or directing the

evolution or manifestation of all the mass of Tattvas

DESCRIPTION OF THE SIX CENTRES

425

“ Above it is Unman!,” etc. : Cf ‘ By going where ‘ Manasness 9
(Manastva) of Manas ceases to be called Unman!, the attainment of which
-is the secret teaching of all Tantras.” 1

The state of Unman! is the Tattva which means the dispelling of
the attachment prompted by Manas towards worldly objects.

Unman!, again, is of two kinds: (1) Nirvana-kala-rupa which also
has its place in the Sahasrara 2 3; (2) Varnavali-rupa, which also has its
place in this region. Cf Kankala-malini : “ In the pericarp of the Sahas-
xara, placed within the circle of the moon, is the seventeenth Kala, devoid
of attachment.8 The name of this is Unman!, which cuts the bond of
attachment to the world.”

Cf also: “ By mental recitation of the Mala-varna (rosary of letters)
is Unman! the granter of Liberation (attained).” Mala-varna s Varna¬
vali-rupa.

The Bhuta-Suddhi speaks of the Saman! below Unman!. “Next
is the Vyapika-Sakti (Diffusive Energy) which people know as AnjL
Saman! 4 * * is over this, and Unman! is above all.” This (Saman!) also is
an intermediate aspect (Avantara-rupa) of Paraiakti.

We now get the following:

Above Ajna-Cakra is the second Bindu — which is Siva (Siva-sva-
rupa). Above Bindu is the Sakti Bodhini in shape like an Ardhamatra;
next is Nada which is the union of Siva and Sakti, in shape like a half
(crescent) moon; next (above this) is Mahanada, shaped like a plough;
above Mahanada is the Vyapika Sakti, crooked (Anji) in shape; above
this last is Saman! and highest of these all is Unman!. This is the order
in which the seven causal forms (Karana-rupa) are placed.

1 ViSvanatha, quoting Svacchanda-samgraha, which speaks of Unman!
as above Samana, says that in the Unman! stage there is no cognition of
and no distinction is made between Kala and Kala; there is no body, and
no Devatas, and no cessation of continuity. It is the pure and sweet
mouth of Rudra. Cf Vrttinam manah in the Siva-Samhita, V, 219.

2 Sahasraradhara. See introduction.

3 Sarva-samkalpa-rahita — i.e., who is free from all attachment, not
prompted by anything in any action. The passages quoted are from ch. v,
Kankala-malini.

4 ViSvanatha speaks of it as Samana, and says that She is Cidananda-

svarupa (that is, Git and Ananda), and the cause of all causes (Sarva-

karana-karanam) .

426 THE SIX CENTRES AND THE SERPENT POWER

There is no need to go into further detail. Let us then follow'
the text.

Wishing to describe the Sahasrara he speaks of it in ten more

verses.

“ Above all these ” (Tadurdhve). — Above every other that has been
described or spoken before.

“ Over the head of the Safikhini-Nadi ” — a sight of which has been
given to the disciple.

“ Vacant spqce ” (Sunya-dda) — that is, the place where there are
no Nadls; the implication is that it is above where Su$umna ends.

“ Below Visarga is the lotus of a thousand petals ” — This is the purport
of the Sloka. Visarga is in the upper part of the Brahma-randhra. Cf
“ (Meditate) in that aperture on Visarga the ever blissful and stainless.”
There are other similar passages.

“ Its body is luminous with” etc . (Lalatadyaih varnaih pravilasita-
vapuh). — The word Lalata stands for the first vowel, A. By this we are
to understand that the second Lakara (L) is to be left out in counting
the letters of the Alphabet. In counting the fifty letters, the second
Lakara 1 is always left out.

If the text is read as “ Lakaradyaih varnaih,” as is done by some,
we must leave Ksa-kara out in counting the letters. The fifty-one letters-
cannot be taken to be in the petals of the Sahasrara.2 With fifty-one
letters repeated twenty times, the number is 1,020, and repeated nineteen
times is 969. By leaving out Ksakara we are freed of this difficulty. By
“ Lakaradyaih ” is it not meant that the letters are to be read Viloma.3
The Kankalamalini in the following passage distinctly says that it is to be
read Anuloma 4: “ The Great Lotus Sahasrara is white and has its head
downward, and the lustrous letters from A-kara (A), ending with the
last letter before Ksakara (Ksa), decorate it.” Here it is distinctly stated
that the letter Ksa is left out.

Akaradi-ksa-karantaih: This compound, K§a-karanta, if formed by
Bahu-vrihi-samasa,5 would mean that Ksakara is left out of calculation.

1 Vaidika Lakara (La).

2 i.e., fifty-one letters cannot be arranged in the Sahasrara.

3 i.e., from end to beginning.

4 From beginning to end.

5 A form of Sanskrit verbal compound.

DESCRIPTION OF THE SIX CENTRES

42 7

There is nothing said of the colour of the letters, and, as the Matrka
(letters) are white, they are to be taken as being white on the Sahasrara
petals. These letters go round the Sahasrara from right to left.1

Some read Pravilasita-tanuh in place of pravilasita-vapuh, and say
that, as the word padma alternatively becomes masculine in gender
(va pumsi padmam), therefore the word Tanu, which qualifies a word in
the masculine gender, is itself masculine. That cannot be. The verb
Nivasati (=is5 dwells) has for its nominative Padmam, and, as it ends
with the Bindu (m), it is in the neuter gender and not masculine. For in
that case it would have ended with visor ga (i.e.> h)> and its adjective tanu>
would also end with a visarga. The word tanu (if their reading is accepted)
would be in the neuter; therefore it cannot end with a Bindu . And if
there is no Bindu the metre becomes defective. Therefore the correct
reading is Pravilasita-vapuh.

The rest is clear.

1 Daksinavarta — the opposite way to that in which the hands of a
clock work.

428 THE SIX CENTRES AND THE SERPENT POWER

Verse 41

Samaste tasyantali saiaparirahitah iuddhasampurnacandrah
sphurajjyotsnajalali paramarasacayasnigdhasamtamhasi.

Trikonam tasyantah sphurati ca satatam vidyudakararupam
tadantafysiinyam tatsakala-suraganaify sevitam cdtiguptam.

Within it (Sahasrara) is the full Moon, without the mark of
the hare,1 resplendent as in a clear sky. It sheds its rays in
profusion, and is moist and cool like nectar. Inside it
(Candra-mandala), constantly shining like lightning, is the
Triangle2 and inside this, again, shines the Great Void 3 which
is served in secret by all the Suras.4

Commentary

He here speaks of the existence of the Candra-mandala in the
pericarp of the Sahasrara.

“ Resplendent as in a clear sky ” (Suddha) — seen in a cloudless sky
(nirmalo-daya-viJista) .

“ Is moist and cool” etc . (Parama-rasa-caya-snigdha-santana-hasi).
— Snigdha which means moist here implies the moisture of the nectar.

1 The man in the moon.

2 The A-ka-thadi triangle according to Viivanatha.

3 Sunya=Bindu — that is, the Para-bindu, or ISvara, having as its
centre the abode of Brahman (Brahmapada). In the northern Saiva
and Sakta schools Sadaiiva and ISvara are the Nimesa and Unmesa aspects
of the experience intermediate between Siva-Tattva and Suddha-vidya, the
former being called Sunyatiiunya. The positions of the Sun and Moon
circles in the Sahasrara and of the twelve-petalled lotus with the Kamakala
are given in the Text.

4 i.e., Devas.

Plate VIII]

Sahasrara

[To face Page 429

DESCRIPTION OF THE SIX CENTRES

429

Parama-rasa (Amrta) is free from heat. Hence the meaning of this com¬
pound word: Its rays are cool and moist, and produce a feeling of smiling
gladness.

The Kahkaia-malinI speaks of the presence of Antaratma, etc., in
the upper portion of the space below Candra-mandala. In dealing with
the Sahasrara, it says: “In its pericarp, O DeveSl, is the Antaratma.
Above it is the Guru. The Mandalas of Surya and Candra are also there.
Above this is Maha-vayu, and then the Brahmarandhra. In this aperture
(Randhra) is Visarga, the ever blissful Brahman. Above this (Tadurdhve)
last is the Devi Sahkhim, who creates, maintains, and destroys.”

“ Within Candra-mandala constantly shines , like lightning , the triangle
(Trikonam tasyantah vidyudakara-rupam). — That is, the shining triangle
is there.

“ Inside this shines the Great Void ” (Tadantah £unyam sphurati) . —
That which as a void within is, the body of the Para-bindu (Para-bindu-
Sariram). Within the triangle the excellent Bindu (Sunya) shines, or
within the triangle the Sunya which is the excellent Bindu shines.

Cf. Todala-Tantra, 6th UUasa: “The Supreme Light is formless
(Nirakara), and Bindu is imperishable. Bindu means the void (Sunya)
and implies Guna also.” 1

“ Served in secret ” (Sevitam catiguptam). — The rule is, “Eating;
(Ahara), evacuation (Nirhara), sexual intercourse (Vihara), and Yoga,
should be done in secret by him who knows the Dharma.” Hence Suras
(Devas) serve or worship It in secret.

1 When it assumes the form of Bindu, It is with the operating Gunas,
or then It is Sakala.

430 THE SIX CENTRES AND THE SERPENT POWER

Verse 42

■Suguptam tadyatnadattiayaparamdmoda-samtanaraseh

param kandarh suksmam sakaldia&ikalasuddharupaprakdsam
Iha sthane devah paramasivasamakhyanasiddhah prasiddhah
svarupi sarvatma rasavirasanutosindnamohandhahamsak

Well concealed, and attainable only by great effort, is that
subtle Bindu (Sunya) which is the chief root of Liberation
and which manifests the pure Nirvana-Kala with Ama-Kala.1
Here is the Deva who is known to all as Parama-Siva. He is
the Brahman and the Atma of all beings. In Him are united
both Rasa and Virasa, 2 and He is the Sun which destroys the
darkness of nescience 3 and delusion.4

Commentary

The sense is that the void (Sunya) is very secret and subtle, being,
as described later, like the ten millionth part of the end of a hair. It is
attainable only by great effort consisting of long and incessant performance
of Dhyana and like practices. It makes manifest the purity of the sixteenth
Kala of the moon along with Nirvana-Kala — i.e., the void (Antah-iunya)
along with the Ama Kala and Nirvana-Kala within the triangle is realized
(PrakaSam bhavati) by meditation (Dhyana). It is the source of all the
mass of great Bliss, which is Liberation. Some, however, read Sakala-
SaSi-kala-Suddha-rupa-prakasam as qualifying the great Void within the

1 There are seventeen Kalas (digits) of the Moon, but the nectar¬
dropping Ama and the Nirvana-kala are only at this stage revealed. The
other Kalas are mentioned in Skanda-Purana Prabhasa-Khanda.

8 The Bliss of liberation and that arising from the union of Siva and
Sakti: vide post.

3 Ajnana.

4 Moha. This verse occurs in Tripura-sara-samuccaya, ch. V. 40.

DESCRIPTION OF THE SIX CENTRES

431

■triangle, and read * sakala * to mean with all the sixteen kalas and say that
the Para Bindu manifests the moon with such kalas. This requires con¬
sideration. When it was said that the Trikona (triangle) is within the full
moon, the repetition of it is useless. Furthermore, in the previous verse
we have got “ served by the Suras ”. The term “ service 55 as applied to
a void is inappropriate. The object of service is the Bindu within the
triangle. If it be said that the void should be worshipped by reason of
the presence of the Para-Bindu, then the Para-Bindu being there present
there is no void.

“ Well concealed” (Suguptam). — By reason of its being like the ten
millionth part of a Kair.

“ By great effort ” (Yatnat) — i.e., by long-continued practice of medi¬
tation (Dhyana) and so forth.

“ Chief root” (Param kandam).1 — Para usually means supreme,
excellent; here chief, principal. Kanda=Mula.

“ Liberation ” etc., (Ati£aya-paramamoda-samtana-ra£i). — The com¬
pound word means, literally, continuity of all the mass of great and supreme
blifs, and this is Liberation (Moksa).

“ Manifests , etc., Ama-kala ” (Sakala-£a3i-kala-3uddha-rupa-praka-
sam). — This compound word is to be broken up as follows:

Sakala=wi\h the Kala: Kala here meaning Nirvana-Kala. In the
word Sa£i-kala the Kala means Ama-kala, the sixteenth Kala, or digit,
of the moon. Suddha= pure; the lustre is not obscured by anything.

The sense is that the Para-bindu, though subtle and otherwise
imperceptible, is seen by meditation (Dhyana) with the Ama-Kala and
Nirvana-Kala in the Trikona. If Sugopyam be read in place of Suguptam,
then it would be qualified by Yatnat.

Sonje read Sakala-3a3i-kala-3uddha-rupa-praka3ajh to qualify Sunya
in the previous verse, and say Sunya means “ vacant space ” but that is
absurd.” 2

Next he speaks of the presence of Parama-Siva in the pericarp of
the Sahasrara.

1 Kanda means bulb or root. The Yogini-hrdaya says that this
Kanda is the subtle Parananda-kanda-bindu-rupa, or the root of supreme
Bliss in Bindu form (ViSvanatha).

2 According to the Commentator, it qualifies Kanda. Bindu is the
circle O, the void is the Brahmapada or space within.

432 THE SIX CENTRES AND THE SERPENT POWER

44 Paramativa 99 1 (ParamaShiva-samakhyana-siddha) . — He who is
known by the name Parama Siva.

44 The Brahman ” (Kharupi).1 2 * — Kha=Atma, the spirit.

44 The Atma of all beings ” (Sarvatma). — Sarva=all (beings). He is
the Jivatma, but in fact there is no distinction between Jivatma and
Paramatma. The Atma is the Jiva. The Adhyatma Ramayana says:
44 The Jivatma is merely another nams. (Paryaya) for the Paramatma.
When by the instruction of the Acarya and the Sastras their oneness is
known, then the disciple possesses Mulavidya concerning Jivatma and
Parammata.’>

The Sruti also, when it says 44 That thou art ** — Tat tvam asi* —
identifies the Tvam (Thou) with the Tat (That).

“Rasa and Virasa” (Rasa-virasamita). — Rasa is Paramanandarasa
— the experience of Supreme Bliss.4 Virasa is the bliss which is the
product of the union of Siva and Sakti. He is both. Or Rasa may mean
the natural attachment to worldly enjoyment, and Virasa detachment
from it. The meaning would then be: in Him is the Supreme Bliss arising
from his detachment from worldly enjoyment.5

44 The iStm^Hamsa. As the sun dispels darkness, so does He
dispel nescience (Ajiiana) and delusion (Moha).

1 Visvanatha says that this Siva is the Saguna-Siva.

zCf Sruti 44 Kham Brahma ” Cha. 4 — 10 — 5; Br. 5 — 1 — 1.

5 44 That thou art/’ See Introduction.

4 Le.y Moksa.

5 That is, the Rasa in Him has become Virasa.

DESCRIPTION OF THE SIX CENTRES

433

Verse 43

Sudhadharasaraih niravadki vimuncannatitardrii

yateh svatmajnanaih disati bhagavan nirmalamateh.

Samaste sarveiah sakalasukhasamtanalahari

parivako hamsah. parama iti namna paricitah.

By shedding a constant and profuse stream of nectar-like
essence,1 the Bhagavan2 3 instructs the Yati8 of pure mind in
the knowledge by which he realizes the oneness of the Jxvatma
and the Paramatma. He pervades all things as their Lord,
who is the ever-flowing and spreading current of all manner
of bliss known by the name of Hamsah Parama (Parama-
hamsah).

Commentary

“ Constant and profuse ” (Niravadhi a ti tar am).

“ By shedding a stream of nectar-like essence ” (Sudha-dharasaram
vimulican). — The compound word can be made up and interpreted in
four different ways :

1. Shedding a stream of nectar-like essence.

2. The Adhara (receptable) of Sudha (nectar) is Sudhadhara, by
which is meant the Moon; Asara is what flows therefrom, a stream. Now,
what flows from the Moon is Nectar, which is silvery; hence the whole

1 As appears from the Commentary post9 this may be variously trans¬
lated as follows : “ By shedding a constant and profuse stream of nectar
resembling the silvery beam of the Moon,” or “ By unremitting and nectar¬
like words strong for the destruction of the darkness of delusion,” or “ By
constant repetition of the word which is nectar-like in its mercy and con¬
tains the essence of the Brahma-mantra.”

2 That is, the Lord as the possessor of the six forms of Aiivarya.

3 Self-controlled, whose mind is unified with the object of worship.

434 THE SIX CENTRES AND THE SERPENT POWER

word means “ the silvery beams of the moon ”. This adjective proves
that the qualified noun is white or transparent like the moon. Shedding
=Vimuncan.

3. Asara may, again, mean “ what is uttered,” “ word ”, Sudha-
dhara = receptacle of sweetness, which is a quality of nectar; hence Sudha-
dharasaram — nectar-like or ambrosial word. The meaning of Niravadhi
would then be “ at all times,” and Atitaram would mean “ powerful in
destroying the darkness, ignorance or delusion.” Vimuncan should then
mean “ uttering ”.

4. Sudha, again, may mean “ nectar of mercy,” and Sare is
“ essence ” — Le.y the essence of Brahma-mantra; and Dhara is a stream
(continuous repetition) of the merciful word containing the essence of the
Brahma-mantra.

“ Instructs the Tati ,” etc., (Bhagavan nirmala-mater yateh svatma-
inanam diSati) .

“ Tati” — He whose mind intently rests upon the Devata of his
worship.

Knowledge by which , etc., Paramatma (Svatma-Jnana) : S vam = J Ivatma
and Atma= Paramatma ; and Jnana 1 that by which one knows — namely,
the T araka-brahma-man tra , which leads to a knowledge of the Paramatma,
and thereby helps the worshipper to realise the oneness of the Jivatma
and Paramatma. Disati=Upadi£ati (instructs). The above qualifying
expressions imply that the qualified noun is the Guru, as instructions
regarding Taraka-brahma-mantra proceed from Him. So it qualifies
“ Parama-Siva ” in the preceding verse, as He is the Guru. Cf. Gurus-
tattva-nirupana in Lalita-rahasya.

After describing Guru as “ the well-known and excellent Purusa
who is ever fond 2 of enjoyment with the Self (Atma-rati-priya),” it goes
on to say: “His beloved is the lustrous One who may be gained with
difficulty by the Brahma-vartma (Brahman road). The Para-Brahman
is but the effulgence of Her lotus feet.”

By the above passage is meant that the great beauty of Her lotus
feet overspreads the heart-lotus of Parama-Siva who is Para-Brahman.
The place for the feet of the lustrous (Tejo-rupa) Beloved (Sakti) of the

1 Jnana is spiritual knowledge or wisdom, and Vijnana is the know¬
ledge of the material world (science).

2 i.e ., who is engrossed in.

DESCRIPTION OF THE SIX CENTRES

435

•Guru is on the breast of the Guru,1 and not on that of any other Purusa.
.Hence Parama-Siva and the Guru are one and the same.

The Nirvana-Tantra also says2: “In the Lotus in the head is
Mahadeva — the Parama-Guru : there is in the three worlds no one, O
Deve£, who is so deserving of worship as He. O Devi, meditate on His
form,3 which includes all the four Gurus.” 4

This Parama Siva is outside the triangle in the pericarp, and above
the Hamsah of which we speak below.

The Kankala-malim Tantra 5 says : “ In the pericarp of this Lotus,
O DeveSi, is the Antaratma, and above it the Guru. The Mancjalas of
Sun and Moon are also there.” And after having spoken of the presence
of different things in their order up to Maha-gankhini, it then proceeds:
“ Below it, O Deveft, is the Trikona (triangle), placed in the Mancjala of
.Moon; and having meditated there on the undecaying Kala, (one should

1 This is in praise of Sakti, without whom Siva is Sava (a corpse, and
runable to move.)

2 This passage occurs in the 3rd Patala of the Nirvana-Tantra (Rasika
Mohana Chattopadhyaya’s Edition, p. 3), and is in answer to the following
question of the Devi: “ The Deva who is in the Turiyadhama (the fourth
state) is unquestionably the Paramatma; if he be placed in the Lotus in
the head, how can obeisance be made to him outwardly? ” That is, How
can the Sadhaka bow to him who is in the head which is itself bowed ?

3 The passage as quoted by the Commentator reads “ TadamSam ”
(his part); in R. M. Chattopadhyaya’s Edition it reads “ Tadrupam ”
(his form), which reading is here adopted.

4 ue Guru, Parama-Guru, Parapara-Guru, and Paramesti-Guru.

6 This passage occurs in Patala II (p. 3 of R. M. Chattopadhyaya’s
'Edition), which in its entirety runs thus: “In it (Sahasrara), O DeveSI,
is the Antaratma, and above it Vayu, and above Mahanada is Brahma-
randhra. In the Brahmarandhra is Visarga, which is Eternal Peace and
Bliss. (Peace — Niranjana, which also means stainless, free from delusion).
Above it is the Devi Sankhini, the Creatrix, Maintainer, and Destructress.
Having meditated on the Triangle placed below, He thinks that Kailasa
(the paradise of Siva) is there. O Mahadevi, by placing the undisturbed
Cetas (heart or mind) here one lives in bliss to the full term of one’s life
(Jlva-jlvi) free from all ills, and for such a one there is no rebirth. Here
<x>nstantly shines Ama Kala which knows neither increase nor decay, and
within it, again, is the seventeenth digit, known as Nirvana-Kala. Within
Nirvana-Kala is the fiery Nibodhika. Above it is unmanifested Nada,
'effulgent as ten million suns. It is the excellent Nirvana Sakti, the cause
of all. In this Sakti it should be known that Siva who is changeless and
free from illusion abides.”

436 THE SIX CENTRES AND THE SERPENT POWER

meditate) within upon the seventeenth Kala, by name Nirvana which is
like a crescent ” (Kutila).1

The above passage speaks of the presence of Ama-Kala, and so
forth, within the triangle in the Candra-Mandala, The Guru therefore
is below them and above Antaratma. Now, if it be asked how it is that,
the Kankala-malim having placed the Guru over the Antaratma, the
Guru is spoken of as placed above Hamsah, the answer is that the
Antaratma and the Hamsah are one and the same.

Cf. Guru-dhyana in Kankala-malim2 3: “Meditate on your Guru
seated on a shining throne (Simhasana) placed on the excellent Antaratma
between Nada and Bindu,” etc. Also elsewhere: “Meditate on your
Guru, who is the image of Siva Himself, as seated on the Hamsa-pita which
is Mantramaya.” Also cf the Annada-kalpa-Tantra 8: “ Meditate on
your Guru in the white Lotus of a thousand petals in the head; He
is Parama-Siva seated on the Hamsa among the filaments.”

On a careful consideration of the above authorities, the identity of
Hamsa with Antaratma becomes clear. By the expression “one’s own
Guru, who is Parama-Siva,” it is to be understood that Parama-Siva
Himself is the Guru.

The following passage, which relates to the Sahasrara, shows that
Parama-Siva is in the triangle: “ Within (or near) it (Sahasrara) is the
lightning-like Triangle, and within the Triangle are the two Bindus which
make the imperishable Visarga. There in the empty void is Parama-
Siva.”

These conflicting views lead to the conclusion that the Guru is
within the triangle in the pericarp of the upturned Lotus of twelve petals,
below the pericarp of the Sahasrara and inseparable from it. This has
been made clear in the Paduka-pancaka-Stotra.4 From these passages
it is not to be inferred that the Guru is within the triangle in the pericarp
of the Sahasrara. The triangular Hamsa is below the middle triangle;
otherwise it would conflict with the authority of the Kankala-malinl-
Tantra.

“ He pervades all things as their Lord ” — (Samaste sarveSah) — in
this pericarp dwells He who is the Lord of All. Now, by saying

1 See Jnanarnava-Tantra, XXIV, 36.

2 Patala III. *

3 This quotation is not traceable in Prasannakumara Sastrl’s Edition
of this Tantra.

4 See notes to v. 7 of the Paduka-Pancaka.

DESCRIPTION OF THE SIX CENTRES

437

that Parama-Siva is there, it has been said that I^vara (Lord) is there;
then why this repetition? But there is an object in so doing, as the follow¬
ing qualifying expressions will show. The Sarve^a (Lord of All) is the
Hamsa — i.e., He is the Mantra “ Ham-Sah ”,

Cf. Prapanca-sara: “ She whose name is Tattva is Cinmatra1:
when by proximity to the Light she wishes to create,2 She becomes massive
(Gharubhuya) and assumes the form of Bindu. Then in time She divides
Herself in two: the one on the right is Bindu, and that on the left side is
Visarga. The right and left are respectively distinguished as male and
female . Ham is the Bindu , and Sah is the Visarga; Bindu is Purusa, and
Visarga is Prakrti; Hamsah is the union of Prakrti and Purusa, who
pervade the Universe.”

The Mahakali-Tantra speaks clearly on the subject (Patala I):
“In the empty space 3 in the Candra-Mandala 4 which is within the
Sahasrara, adorned with a celestial gateway, are the letters Ham and
Sah, over which (meditate on) Him who is pure like rock crystal and
dressed in pure white silken raiment, and so forth.” Here the letters Ham
and Sah are explicitly spoken of.

Or if Hamsa and Parama be read separately as Hamsa and Parama
it would mean “ He who is known as Hamsa and Parama ”. The Author
himself speaks of Him as Hamsa in the forty-ninth verse. Or if the two
words be read together, then the meaning would be “ He who is known
by the name of Parama-hamsa,” by one of the exceptional rules of Karma-
dharaya-Samasa this word having been formed, the word c antah * being
omitted. Cf Agama-kalpa-druma : He is called Parama-hamsah, perva¬
ding all that is moving and motionless.”

“ Who is the ever flowing ,” etc., (Sakala-sukha-santana-lahari-pari-
vaha) — i.e., in Him becomes manifest in every possible way all kinds of
imperishable and increasing happiness; that is, He is, as it were, an inter¬
minable chain of happiness.

It has previously been said that this Hamsa is below Parama-Siva.

1 Vide ante , v. 39. The text quoted here differs from that of the edition
published by me (See ch. I, w. 41-44, Tantrik Texts* Vol. III).

2 Vicikirsu — “ wishes to distort herself.” Here “ distortion,” or stress,
is creation. See Introduction.

3 Sunya. The Sunya is the empty space within the Bindu.

4 The locative is to be read Samlpye-saptaml — that is, the space is
not in, but near, the Candra-Mandala; otherwise there appears to be a
contradiction.

438 THE SIX CENTRES AND THE SERPENT POWER

Verse 44

Sivasthanam saivah paramapurusam vaisnavagana
lapantiti prdyo hariharapadam kecidapare .

Pabarh devya devicaranayugalambhojarasika

mumndrd apyanye prokrtipurusasthdnamamalam.

The Salivas call it the abode of Siva1; the Vaisnavas call it
Parama Purusa2 *; others again, call it the place of Hari-
Hara. 8 Those who are filled with a passion for the Lotus
feet of the Dev!4 call it the excellent abode of the Dev!; and
other great sages (Munis) call it the pure place of Prakrti-
Purusa. 5

Commentary

As Hamsah, who has in Him all the Devatas (Sarvadevatamaya)^
and others, are in this pericarp, it is the place of the Devatas of worship
of all classes of worshippers, such as Saivas, Saktas, etc.

“ The Saivas ” — i.e., the worshippers of Siva — call it the place of

Siva.

“ The Vaisnavas 6 call it Parama-Purusa ” — i.e., the place of the
Parama-Purusa, or Visnu.

“ Others , again ” (Kecid apare) — i.e., others who are worshippers of
Hari-Hara, or, in other words, United Visnu and Siva and not of Siva
alone or Visnu alone — call it the place of Hari-Hara.7 They do not call

1 Siva-sthanam.

2 i.e., the place of Parama-Purusa — Visnu.

8 Visnu and Siva.

4 Sakti, or the Goddess.

6 Sakti-Siva.

6 Worshippers of Visnu.

7 Hari-Hara-padam.

DESCRIPTION OF THE SIX CENTRES 439

it either the place of Hari (Visnu) or of Siva (Hara) but the place of their
united selves.

“ Other great sages 1 ” (Munlndra apyanye). — By this the author here
means the worshippers of the " Hamsah ” Mantra who call it the pure
place of Prakrti-Purusa. Hamsah is the union of Prakrti and Purusa,*
hence it is the place of Prakrti and Purusa.

The above shows that, as this Lotus is the dwelling-place of the
Para Bindu, in which are all the Devatas, each worshipper calls it the place
of the Devata of his own separate worship.

1 Muni means “ knower ” and whose Mind is therefore always in a
state of Meditation.

aHamsasya prakrti-purusobhayarupatvat. Ham is the Purusa, and
Sah is Prakrti.

440 THE SIX CENTRES AND THE SERPENT POWER

Verse 45

Idam sthanam jnatva niyatanijacitto naravaro

na bhuyat samsare punarapi na baddhastribhuvane.

Samagra iaktih syanniya mamanasastasya krtinah
sada hartam hartum hhagatirapi vani suvimala.

That most excellent of men who has controlled his mind1 and
known this place is never again bom in the Wandering, 2 as
there is nothing in the three worlds which binds him. His
mind being controlled and his aim achieved, he possesses
complete power to do all which he wishes, and to prevent that
which is contrary to his will. He ever moves towards the
Brahman. 3 His speech, whether in prose or verse, is ever
pure and sweet.

Commentary

In this verse he speaks of the fruit of a complete knowledge of the
Sahasrara. The idea sought to be conveyed is that a knowledge of this
place should be gained as a whole and in detail.

“ Who has controlled his mind 99 (Niyata-nija-citta) — i.e., he who has
-controlled and concentrated the inner faculties on this place. Such an
•one becomes free from Samsara, or, in other words, he is released from
bondage, as there is nothing to bind or attract him in these worlds. By
bondage is meant the Mayik bonds of virtue (Punya) and sin (Papa).

x Citta.

2 Samsara, the world of birth and rebirth to which men are impelled
by their Karma.

8 The interpretation of ViSvanatha is here adopted, according to which
Kha=Brahman. As the term also means the ** air 99 or “ ether,9* the text
is capable of translation as “ He is able to roam the sky *\

DESCRIPTION OF THE SIX CENTRES

441

The Bhagavata says: “ If the action which is the product of the
operation of the Gunas is attributed to the self, then such (false) attribution
is bondage and Samsara and servitude.” Also cf. Bhagavad-Gita: “ O
Son of KuntI, Man is bound by action which is the product of his own
nature (Sva-bhava).” 1 2

To inhabit this body for the purpose of undergoing Papa (sin) and
Punya (virtue) is bondage. In heaven one enjoys (the fruit of) Punya,
and in the nether world (Patala) one suffers sorrow, and on earth man is
subject to both Papa and Punya. For the Tattva-jnaiu (him who knows
the truth) there is neither Puriya nor Papa, which are the causes of
bondage; his accumulated (Samcita) Karma of merit (Punya) and demerit
(Papa) is also destroyed. He is in consequence under no bondage whether
In heaven (Svarga), earth (Martya), or nether world (Patala), and he is
not truly embodied.3 Such a one stays on earth so long only as he has
not worked out what he has begun. He is liberated though living
(Jivanmukta), and attains complete Liberation on the dissolution of the
body.

The Kularnava-Tantra says: “Those who have the Brahman in
the heart can acquire neither merit by performing a hundred horse
sacrifices, nor demerit by killing a hundred Brahmanas.” The Gita
(III, 18) also says: “ For him there is nothing in this world that should
or should not be done. For such an one there is no dependence on any
being.” 8

The Subodhini 4 5 interprets this verse to mean that the “ knower ”
(Tattvajfiani) acquires no merit by the performance of actions nor demerit
by the omission thereof.

Sruti 6 speaks of the destruction of accumulated (Samcita) Punya
and Papa: “When Manas, which is now selecting and now rejecting, is
dissolved in That; when Papa and Punya are destroyed (lit., burnt).

1 Ch. XVIII, v. 60.

2 Na Hariri bhavati — though he has a body, he is not of it.

8 Telang’s Translation: “He has no interest at all in what is done,
and none whatever in what is not done, in this world; nor is any interest
of his dependent on any being” (p. 54, Sacred Books of the East,
Vol. VIII).

4 That is, Sridhara-svamfs Commentary on the Gita.

5 The text quoted is from Hamsa Upani$ad but differs slightly from

ihe published texts of that Upanisad.

442 THE SIX CENTRES AND THE SERPENT POWER

Sada&va, who is Sakti and Atma (cf. Hamsah, ante), is Santa.9* 1 * * Cf+
Bhagavad-Gita: “ And so the fire of knowledge destroys all actions.99 2

“ Complete power ” (Samagra-Saktl) — ue.y power which enables him
to do everything. By power, or Sakti, is meant ability to do all he desires-
to do8 and counteract all harm, to fly across the air,4 and to become
possessed of great powers of speech and of poetic composition.

1 That is, peace and quietude like the still surface of an ocean
characteristic of the Supreme State.

a IV, 37.

8 Such an one may have such a power but will not wrongly exercise it-

4 Khagati; this is Kalicarana*s interpretation.

DESCRIPTION OF THE SIX CENTRES

443

Verse 46

Atraste sisusuryasodarakala candrasya sa sodasi

hddha nirajasukfmatantusatadhdbhdgaikarupd para.
Vidyutkotisamanakomalatanurvidyotitadhomukhi

1nitydnandaparampardtivigalat-piyusadhdrddhard.

Hhre is the excellent (supreme) sixteenth Kali. of the Moon.
She is pure, and resembles (in colour) the young Sun. She
is as thin as the hundredth part of a fibre in the stalk of a
lotus. She is lustrous2 and soft like ten million lightning
flashes, and is down-turned. From Her, whose source is the
Brahman, flows copiously the continuous stream of nectar®
(or, She is the receptacle of the stream of excellent nectar
which comes from the blissful union of Para and Para). 4

Commentary

Verses 41 and 42 speak of the presence of Ama-kala, Nirvana-kala,
and Para-Bindu, within the triangle in the pericarp of the Sahasrara.
He now desires to describe them by their distinctive attributes, and speaks
in this verse of the distinctive features of Ama-kala.

*rr.

2Kalicarana reads “Vidyotita,” but Samkara reads “ Nityodita,”
“ constantly shining ”.

3 Alternative reading of Commentator: “ Nityananda-parampara-
tivigalat-plyusa-dhara-dhara.” Parampara may mean “in a continuous
course,” or Param may mean Siva and Para-Sakti. This difference in
meaning is due to the different ways in which these words may be read.

4 Para, according to Samkara, may mean Para, Pa^yanti, Madhyama,
and Vaikhari collectively. Para and Para are the Bindu-rupa Siva and.
Sakti.

444 THE SIX CENTRES AND THE SERPENT POWER

“ Excellent or supreme ” (Para) — i.e., She is Cit-Sakti. In the
Prabhasa-khanda occurs the following passage: “ The excellent Maya who
maintains the bodies of all that have bodies.** This is attributive of Ama.

“ The sixteenth Kald of the Moon" (Candrasya sodaii). — By this we
are to understand that he is speaking of Ama-kala.1

“ Pure 99 (Suddha) — i.e., stainless.

“ She resembles" etc ., (Si$u-surya-sodara-kala). — By this the redness
of this Kala is indicated.

“ Thin as the hundredth part of a fibre in the stalk of the lotus 99 (Niraja-
suksma-tantu-3atadha-bhagaika-rupa) . — Thin like a hundredth part of the
fibre in the lotus-stalk split length-wise.

“ Whose source is the Brahman 99 (Nityananda-parampara), — Nitya-
nanda =Purnananda = Brahman.

“Flows" etc., (Ati-vigalat-piyusa-dhara-dhara). — If the last two com¬
pound words be read as one long compound word, as follows, Purnananda-
paramparati-vigalat-piyusa-dhara-dhara, the meaning, of it will be as
given within brackets at the end of the verse. Ananda will then mean
the joy of union, and Param-Para will then mean Siva and Sakti.

Para=Bindu-rupa, Siva; Para=Prakrti, Sakti. Ananda is the joy
which arises from the union of the two, and from such union flows the
nectar of which Ama-kala is the receptacle.

1 Viivanatha says that this Ama-kala is Urdhva-Sakti-rupa, or the
upward (towards the Brahman) moving Sakti.

DESCRIPTION OF THE SIX CENTRES

445

Verse 47

Nirvanakhyakala para, paratara saste tadantargata

kesagrasya sahasradha vibhajitasyaikamsarupa sati.

Bhutanamadhidaivatam bhagavati nityaprabodhodaya

candrardhangasamanabhanguravati sarvarkatulyaprabha.

Inside it (Ama-kala) is Nirvana-kala, more excellent than the
excellent. She is as subtle as the thousandth part of the end
of a hair, and of the shape of the crescent moon. She is the
ever-existent Bhagavati, who is the Devata who pervades all
beings. She grants divine knowledge, and is as lustrous as the
light of all the suns shining at one and the same time.

Commentary

In this verse the Nirvana-kala is described.

“ Inside it ” (Tadantargata) — i.e.} placed in the lap 1 of Ama-kala.
The Kala has already been described 2 as the “ crescent seventeenth Kala
placed within Ama, and known by the name of Nirvana-kala.”

“More excellent than the excellent” (Para-paratara) . — The Ama-kala
is excellent; this is more excellent than Ama. If “ Paratparatara ” be
accepted for * Para-paratara,’ then the meaning will be that She is the
most excellent.

“ She is as subtle . . . hair ” (Kesagrasya sahasradha vibhajitasyai-
kam£a-rupa). — She is equal in dimension to the thousandth part of the
end of a hair, so very subtle is She.

“ Of the shape of the crescent Moon ” (Candrardhanga-samana-bhangu-
ravati) — like Ama-kala she is in shape like the crescent.

1 That is, within the curve of Ama-kala. Visvanatha says, not within
Ama-kala, but within the Candra-Mandala, of which the Ama-kala is one
of the digits, Nirvana-kala is, he says, Vyapini-tattva.

2 See p. 436, ante .

446 THE SIX CENTRES AND THE SERPENT POWER

cc That Devoid who pervades all beings ” (Bhutanam adhidaivatam) . —
Adhi-daivatam=Hardda-caitanyam>1 and this Kala is Hardda-caitanya-
svarupa of all beings.

“ She grants divine knowledge” (Nitya-prabodhodaya) . — i.e., She
grants Tattva-jfiana, or knowledge of the Brahman.

“ And is lustrous” etc. (Sarvarka-tulya-prabha). — There are twelve
suns (Dvada^aditya). “When all the twelve suns are shining” — such is
Her lustre. This adjective also implies that She is red.

1 Hardda-caitanyam. Amara defines Hardda to mean Prema, Sneha
— i.e.y affection, love. That is, the Istadevata worshipped in the heart;
the Sakti who is Herself the heart of the Lord. The word is derived from
hrd— heart. The Devata also exists as what is called the Hardda-kala.
See Introduction.

DESCRIPTION OF THE SIX CENTRES

447

Verse 48

Etasya madhyadese vilasati paramdpurvanirvanasaktih
kotyddityaprakasa tribhuvanajanani kotibhagaikarupa.

Kesagrasyatisuksma niravadhi vigalatpremadharddhara sa

sarvesam jivabhutd munimanasi muda tattvabodham vahanti.

Within its middle space ( i.e.9 middle of the Nirvana-kala)
shines the Supreme and Primordial Nirvana-Sakti1; She
is lustrous like ten million suns, and is the Mother of the
three worlds. She is extremely subtle, and like unto the
ten-millionth part of the end of a hair. She contains within
Her the constantly flowing stream of gladness, 2 and is the life
of all beings. She graciously carries the knowledge of the
Truth (Tattva) 3 to the mind of the sages.

Commentary

He now speaks of the Para-Bindu.

“ Its 99 (Etasyah) — i.e.} of the Nirvana-kala.

“ Middle 99 (Madhya-deie). — Within the lap.4

“ The Supreme and Primordial Nirvana-Sakti 99 ( Parama-purva-nirvana-
■sakti=parama apurva-nirvana-iakti) . — Parama 5 — i.e., the Supreme

1 This is, according to Viivanatha, the Samanapada or Samani Sakti.
This state is not free from the multitude of bonds (Pasajala).

2 Prema. See notes, post,

8 This word “ Tattva ” has by Viivanatha been said to be Sivabheda-
jnanam — i.e., the non-distinction between Siva and Siv£.

4 That is, within the crescent. According to Viivanatha the locative
indicates proximity and means near the middle but slightly above it.

5 This word has been defined by Samkara to mean “ She who is as
great as the Para or Supreme Viivanatha says it means “ She who
measures futurity (Para=Uttara-kala) ”■ — that is, all future time is in Her
control.

448

THE SIX CENTRES AND THE SERPENT POWER

Brahman as sakti. Apurva — i.e., She before whom there was nothing, She
having appeared at the beginning of creation.

c< Shines ” (Vilasati parama) 1 — i.e., dwells resplendent.

“ Mother of the three worlds ” (Tri-bhuvana-jananI) — i.e., She is the
origin of the Universe which comprises Svarga, Martya, and Patala and
the like.1 2

“ She is extremely subtle , like unto the ten-millionth part of the end of a
hair ” (Kesagrasya-koti-bhagaika-rupa-tisuksma). — As She is like the ten-
millionth part of the end of a hair, She is extremely subtle.

“ She contains within her the constantly flowing stream of gladness ”
(Niravadhi-vigalat-prema-dhara-dhara). — Prema is the tenderness of mind
produced by feeling of gladness; that is, She holds within Her the stream
of excellent nectar which has its origin in the blissful union of Siva and
Sakti, and which flows incessantly.

“ Is the life of all beings ” (Sarvesam jiva-bhuta) — i.e., animated being
is but a part of Her.

Cf. “ O Devi, as sparks fly forth from a flame, so does the Parabindu
(as Jlva) issue from Her (Nirvana-Sakti), and becomes knowing3 when it
touches the Earth.” 4 5

By “ Her ” is meant the Sakti who is in the Para-bindu, who is
both Siva and Sakti; and from Her emanates the Jiva.

Nirvana-Sakti is situated below Nirvana-kala, and over Nibodhika,*
which is Nada-rupa.6 Cf. “ Placed within Nirvana (Kala) is the fiery
(Vahni-rupa) Nibodhika, who is unmanifested Nada 7; above it is the
supreme Nirvana-Sakti, who is the cause of all and is possessed of the

1 Parama — She who is co-existent or of equal degree with the Supreme
(Para) or she who knows the Supreme. This is as applied to Maya.

2 Heaven, Earth, and Netherworld.

3 Samjnayuktah, i.e., Jlva-consciousness. It may also mean * becomes
endowed with a name \ Name and form characterise the world as Sat,
Cit and Ananda do Brahman.

Cf Asti bhati priyam rupam nama cetyaihia-pancakarii.

Adyam trayam Brahma-rupam jagadrupam tato dvayam.

4 Yada bhumau patati tada sam nayukto bhavati. The creation of
Jiva is here spoken of. The Text quoted is from Nirvana-tantra I.

5 See Introduction, and note to v. 40, particularly the portion dealing
with Nada, Bodhini and Bindu.

6 That is Sakti, as Nada.

7 Avyakta-nada — unmanifested sound.

DESCRIPTION OF THE SIX CENTRES

449

lustre of ten million suns. It is in Her that there is the Brahman 1 who
is the changeless Siva2; it is here that Kuncjali-Sakti enjoys with
Paramatma.”

Nibodhika is a phase of Avyakta-nada (Avyakta-nadatmika), and
is fire-like. Raghava-bhatta says: “ Nada exists in three states. When
Tamo-guna is dominant, it is merely sound unmanifest (Avyakta-nada) 3
in the nature of Dhvani; when Rajo-guna is more dominant, there is sound
in which there is somewhat of a placing of the letters 4; when the Sattva-
guna preponderates, Nada assumes the form of Bindu.” 5 Hence Nada,
Bindu, and Nibodhika, are respectively the Sun, the Moon, and Fire,5
and their activities are Jnana, Iccha, and Kriya. Jnana, again, is Fire,
Iccha the Moon, and Kriya the Sun. This has been said in the Sarada.
Therefore, insomuch as it has been said that Nirvana Sakti is above the
fiery (Vahni-rupa) Nibodhika, the wise should conclude that Nirvana-
Sakti is placed above the Mandalas of the Sun, the Moon, and Fire.

This has been clearly stated in the Kularnava-Tantra, in the Para-
Brahma-dhyana, which begins, “The Bindu-rupa Para-Brahma in the
Sahasrara,” and ends, “Beautified by the three Mandalas within the
triangle in the pericarp.” By three Mandalas are meant the Mandalas
of Sun, Moon, and Fire. We shall show that the Nirvana-Sakti is in the
form of Para-bindu (Para-bindu-rupa).

1Niranjana. This word may either be equal to Nir+anjana (i.e.y
stainless) or Nih+anjana (unaffected by pleasure or pain, unmoved).
It is one of the aspects of the Brahman.

2 Nirvikara. Some read Nirvikalpa, or of unconditioned, conscious¬
ness. Nirvikalpa is also the last stage of Samadhi, in which there are no
(Nir) specific distinctions (Vikalpa) ; and no “ this ” and “ that ”,

3 Tamo-gunadhikyena kevala-dhvanyatmako’vyakta-nadah.

4 Raja adhikyena kimcidvarna-baddha-nyasatmakah. The sense ap¬
pears to be that the letters exist anyhow together in massive undifferentiated
form.

5 Sattvadhikyena bindu-rupah.

5Tatash cha nada-bindu-nibodhika arkendu-vahni-rupah. Jnana is
Fire, because it burns up all actions. When the result of action is realized,
action ceases (see note to v. 45) . Iccha is the Moon, because Iccha is the
precursor of creation and is eternal. The Moon contains the Ama-kala,
which knows neither increase nor decay. Kriya is the Sun, because like
the Sun it makes everything visible. Unless there is striving there cannot
be realization and manifestation. Cf. “As one Sun makes manifest all
the Lokas ” (Gita).

The Text will be made clearer if an arrangement be made in the
following groups: (1) Nada, Sun, Kriya; (2) Bindu, Moon, Iccha;
(3) Nibodhika, Fire, Jnana. But see Introduction.

450 THE SIX CENTRES AND THE SERPENT POWER

Verse 49

Tasya madhyantarale sivapadamamalam iaivatam yogigamyarh
nityanandabhidhanam sakalasukhamayam suddhabodhasvarupam.

Kecidbrahmabhidhanam padamiti sudhiyo vaisnavam tallapanti
keciddhamsdkhyametatkimapi sukrtino moksamatma-prabodham

Within Her is the everlasting place called the abode of Siva,1
which is free from Maya, attainable only by Yogis, and known
by the name of Nityananda. It is replete with every form
of bliss,2 and is pure knowledge itself. 3 Some call it the
Brahman; others call it the Hariisa. Wise men describe it
as the abode of Visnu, and righteous men 4 speak of it as the
ineffable place of knowledge of the Atma, or the place of
Liberation.

Commentary

He speaks of the Para-Brahma-sthana (place of Para-Brahma) in
the Void within Nirvana-Sakti.

1 Siva-padam or state of Siva. This, ViSvanatha says, is the Unmani
state of Sakti where there is neither Kala nor Kala, time nor space. It is
the body of Siva (Siva-tanu). It is then said Unmanyante Para-Sivah.
The following verse which occurs in Padma-Purana (Uttara-Khanda,
ch. 78, v. 43) puts the idea in a more popular form. It says:

Saivah Saurash ca Gane^ah Vai?navah Sakti-pujakah.

Mameva prapnuvanti hi varsambhah sagaram yatha.

“ Saivas, Sauras, Gan das, Vaisnavas and Saktas, all verily come to
me like rain water to the ocean.”

2 Sakala-sukhamayam. Viivanatha reads here Parama-kulapadam,
which he interprets as Param Akiila-padam, or the abode of the Supreme
Siva, who is known as Akula, as Kula is Sakti. It is so called because
it is here that the universe finds its rest.

* Suddha-bodha-svarupam.

4 Sukrtinah.

DESCRIPTION OF THE SIX CENTRES

451

“ Within Her " (Tasyah madhyantarale) — i.e., within Nirvana 1
Sakti in Her form of Param Bindu, i.e., the empty space within the Bindu.

“ Abode of Siva 99 (Siva-padam). — This is the place of the Brahman.

** Free from Maya " (Amalam) — i.e., free the impurity of Maya.

“ Called99 — i.e., called by those who know the Tattva.

“ Attainable only by Yogis 99 (Yogi-gamyam). — On account of its
extreme subtlety, it is beyond the scope of word and mind, is attainable
by Yogis by pure Jnana 2 only.

“ Some call it " — i.e., the Vedantists (Vaidantikas) call it.

“ Ineffable 99 (Kimapi) — i.e ., wonder-inspiring.

“ Place of the knowledge of the Atma 99 (Atma-prabodham) . — The place
where the Atma is seen or realized.

“ Liberation" (Moksa) — i.e., where one is liberated from Maya by
which one is surrounded.

Now be good enough to mark the following: the Para-bindu which
is Prakrti and Purusa is surrounded 3 by Maya, and is within the triangle
in the pericarp of the Lotus of a thousand petals. So it has been said :

“ In the Satya-loka is the formless and lustrous One; She has
surrounded Herself by Maya, and is like a grain of gram; devoid of hands,
feet, and the like. She is Moon, Sun, and Fire. When casting off
{Utsrjya) the covering (Bandhana) of Maya, She becomes of two-fold
aspect (Dvidha bhitva) and Unmukhi,4 5 then on the division or separation
of Siva and Sakti 6 arisen creative ideation.” 6

The word “ Satya-loka ” in the above passage means Sahasrara.

Also cf “ The attributeless Bindu is without doubt the Cause (of the
attainment) of Siddhis. Some say that the Deva who is one, stainless

1 Visvanatha says Samana.

Spiritual knowledge, as it is said: Mokse dhlr jnanam anyatra
vijnanarh shilpa-iastrayoh. The knowledge which gains Moksa (Libera¬
tion) is called Jnana, other forms of knowledge, such as fine arts, and the
Sastras being Vijnana.

3 Maya-bandhana-cchadita-prakrti-purusatfnaka-para-bindu.

4 By Unmukhi is meant that She becomes intent on creation.

5 Siva-Sakti-vighagena. By division or separation is not meant that
Siva is really divided or separated from Sakti — for the two are ever one
and the same — but that Sakti, who exists latently as one with the Brahman
in dissolution, appears to issue from It on creation as the manifested
universe.

6 Srsti-kalpana. That is, the subject knows itself as object.

452 THE SIX CENTRES AND THE SERPENT POWER

(Niranjana), all-embracing (Maha-purna) and united with the primordial
Sakti as in the form of a grain of gram 1 is Brahma, and by some, again,
He is called Visnu: by others, again, He is called the Deva Rudra.”

The luminous empty space within the Nirvana-Sakti (i.e., the outer
circle of the Para-bindu), which is more minute than the ten-millionth
part of the end of a hair, is according to the author, the abode of Brahman
(Brahma-pada) . Cf. “ Within it 2 3 is Para-bindu, whose nature it is to
create, maintain, and destroy. The space within is Siva Himself and
Bindu 2 is Parama-kurujali.”

Also: “The circumference (Vrtta) is the Kun<JalinI-Sakti, and She
possesses the three Gunas. The space within, O Beloved Mahe£ani is-
both Siva and Sakti.” 4

This Bindu is, according to some, Isvara, the Cause of All. Some
Pauranikas call Him Maha-Visnu ; others call Him Brahma Purusa.

Cf. “ There was neither day nor night, neither the firmament nor
the earth, neither darkness nor any other light; there was That, the
Brahma-Male,5 imperceptible to hearing, and the other sources of know¬
ledge united with Pradhana.” 6

The Sarada7 says: “The eternal Siva should be known both as
Nirguna (attributeless) and Saguna (possessed of attributes). He is
Nirguna when (considered as) dissociated from the workings of Prakrti,
but when Sakala {i.e., so associated with Prakrti) He is Saguna.” 8

This shows that the Bindu is Saguna-Brahman. We should know
that Saguna-Brahman is in reality but one, though He is called by different
names according to the inclinations of men. There is no need to go into
further details.

1 Canaka, which under its outward sheath contains two undivided
halves.

2 Apparently Nirvana-kala.

3 That is, the circumference as opposed to the inner space.

4Jnanarnava-Tantra, XXIV, 21.

5 Pradhanikam Brahma-puman.

8 Kalika-Purana, XXIV, v. 125.

7 Ch. I.

8 And, so, also, the Saktananda-tarangini (Ch. I) says of the Devi
that Maha-maya without Maya is Nirguna, and with Maya Saguna.

DESCRIPTION OF THE SIX CENTRES
Summary of Verses 41 to 49

453

Above (the end) of the Susumna-Nadi is the Lotus of a thousand
petals; it is white and has its head downward turned; its filaments are red.
The fifty letters of the Alphabet from A to La, which are also white, go
round and round its thousand petals twenty times* On its pericarp is
Hamsah, and above it is the Guru who is Par ama- Siva Himself. Above
the Guru are the Surya-and Candra-Mandalas, and above them Maha-
vayu. Over the latter is placed Brahmarandhra, and above it Maha-
gankhini. In the Mandala of the Moon is* the lightning-like triangle within
which is the sixteenth Kala 1 of the Moon, which is as fine as the hundredth
part of the lotus-fibre, and of a red colour, with its mouth downward
turned. In the lap of this Kala is the Nirvana-Kala, subtle like the
thousandth part of the end of a hair, also red and with the mouth down¬
ward turned. Below Nirvana-Kala is the Fire called Nibodhika which is
a form of Avyakta-nada.2 * Above it (Nibodhika), and within Nirvana-
kala, is Para Bindu, which is both Siva and Sakti. The Sakti of this Para-
Bindu is the Nirvana-Sakti, who is Light (Tejas) and exists in the form of
Hamsah (Hamsa-rupa), and is subtle like the ten-millionth part of the
end of a hair. That Hamsah is Jiva. Within the Bindu is the void
(Sunya) which is the Brahma-pada (place of the Brahman).

According to the view expressed in the fifth chapter of the Agama-
kalpa-druma and other works, the triangle A-Ka-Tha 8 is in the pericarp
of the Sahasrara. At its three corners are three Bindus : the lower Bindu
at the apex of the triangle is Ha-kara,4 and is male (Purusa) ; and the two
Bindus at the corners constitute the Visarga in the form Sa 5 * * and represent
Prakrti. Hamsah which is Purusa and Prakrti thus shows itself in the form
of three Bindus. In its middle is Ama-kala, and in Her lap is Nirvana-
Sakti, and the vacant space within Nirvana-Sakti is Para-brahman. It
has been said: “ Within the Mandala of the moon in the white Lotus of
a thousand petals shines like lightning the triangle A-Ka-Tha united with

1 That is, Ama-kala.

2 Avyakta-nadatmaka-nibodhikakhya-vahni.

8 That is, the letters arranged in the form of the triangle referred to
in v. 4 of Paduta-panchaka. The Dev! is Matrka-mayi.

4 Viz Ham representing the “ Male ” Bindu.

5 That is, literally “ standing Sa,” or Visarga, in the form Sa. The

letter Sa, or more strictly Sa without the vowel, changes into Visargah;

thus, Tejas becomes Tejah, Rajas Rajah.

454 THE SIX CENTRES AND THE SERPENT POWER

Ha-La-Ksa.1 Within it, is the excellent (Para) Bindu (Sunya), placed
below Visarga. In this region is the downward-turned sixteenth Kala,
of the colour of the rising sun, in shape like the crescent moon who
discharges a stream of nectar, and within Her is Para-Sakti, possessing the
effulgence of ten million suns. She is as subtle as the thousandth part of
the Lotus fibre, and is Cidatmika.2 Within Her is Bindu who is the
Niranjana-Purusa, who is beyond mind and speech and is Saccidananda,
and Visarga (who is also there) is Prakrti. Hariisa who is both Pum **
and Prakrti shines by His own effulgence.”

Those who follow this view, place Sa-kara over the Bindu, and
place the Guru above Visarga 4 and Bindu which together make Hamsah.
But this cannot be right. The Nirvana-Tantra speaks of the Guru as
worshipping the Para Bindu-rupa-Sakti, and as being close to Her and
in the act of worshipping Her. The worshipper should always sit at a
level lower than, and in front of the object of worship, and never at a
higher level than, and behind the object of worship. Cf. Nirvana s:
“ Meditate upon the Niraiijana Devi within the Satyaloka in the Cinta-
mani-grha6 as placed on the jewelled throne or lion-seat (Simhasana),
and on your Guru as being near Her and worshipping Her.”

The Mahakali-Tantra, moreover, speaks explicitly of the presence
of the Guru over the two letters Ham and Sah.7 It is to be understood
that if there be any texts which differ from, or add to, those here adopted,
then they must be taken to refer to different methods and opinions.

( This is the end of seventh section)

1 These Varnas are inside the triangle A-Ka-Tha.

2 Of the nature of Git. Cf. definition of Maya-Sakti in Tattvax
Samdoha 14.

3 The Male, Purusa.

4 Lit. Generator of Visarga, for from Sa Visarga comes.

5 Nirvana-Tantra, Ch. X.

6 The room made of Cintamani stone which grants all desires,
described in the Rudra-yamala and Brahmanda-Purana. The Lalita
refers to it as being the place or origin of all those Mantras which bestow
all desired objects (Cintita).

7 In the Jnanarnava-Tantra (I, v. 13) it is said: “Parvatl, in Hakara
with Bindu (Ham) is Brahma and, O Mahesvarl, the two Bihdus of Visarga
(Sah) are Hari and Myself. By reason of this inseparable connection
men in this world speak of Hari-Hara.**

DESCRIPTION OF THE SIX CENTRES

455

Verse 50

Humkarenaiva devimyamaniyamasamabhydsasilali suitlo
jndtva srindthavaktrat-kramamiti ca mahamoksavartmaprakasam.
Brahmadvarasya madhye viracavati sa tam suddhabuddhisvabhdvo
Bhitvd tallingarupam pavanadahanayorakramenaiva guptam

He whose nature is purified by the practice of Yama, Niyama,
and the like, 1 learns from the mouth of his Guru the process
which opens the way to the discovery of the great Liberation.
He whose whole being is immersed in the Brahman then
rouses the Devi by Hum-kara, pierces the centre of the Linga,
the mouth of which is closed, and is therefore invisible, and
by means of the Air and Fire (within him) places Her with¬
in the Brahmadvara.2 3

Commentary

Having described the Cakras ending with the Sahasrara, he now
wishes to speak of the union of Kundalini, and preliminary to that he
refers to the mode of rousing Kundalini.8

The sense conveyed by this verse is that the man who has attained
success in Yoga learns from his Guru the process, which consists of con¬
tracting the heart, rousing Kundalini by the power of the air and fire, and
so forth 4 * *; and having learned it from the mouth of his Guru, he rouses
Kundalini, attacking Her with air and fire, and by uttering the Kurca

1 See Introduction.

2 That is, within Citrini-Nadi.

3 In the Yoga-process known as Satcakrabheda, generally described in
the Introduction, but which practically must be learned of the Guru.

4 The Commentator Samkara, citing Goraksa Samhita, says that air

makes the fire go upwards, and the fire awakens Kundalini and She also

goes upwards.

456 THE SIX CENTRES AND THE SERPENT POWER

“ Hum ” and piercing the mouth of the Svayambhu-Lihga places
Kundalini within Brahmadvara, or, in other words, within the mouth of
the Nadi CitrinI.

“ He whose nature is purified ” (Susila) — ue.9 the man who regularly
practises Yama and so forth, and has trained himself.

“ By practising Tama , Niyama” etc . (Yama-niyama-sama-bhyasa£ila) .
— It must be observed that it is not merely by the practice of Yama and
Niyama that perfection in the preliminary Yoga practices 1 is attained. But
the Sadhaka has by practice to destroy such inclinations as lust, anger,
and the like which interfere with Yoga, and cultivate others, such as con¬
trolling the inner air, steadiness of mind, and so forth, which are helpful
in Yoga practice. It is because of this that in v. 54 the Author has used
the word “ Yamadyaih 99 * in the plural. Practising Yama and the like is
necessary, however, for those whose minds are disturbed by lust and other
propensities. If, however, a man by reason of merit and good fortune
acquired in a previous birth, and by his nature, is free from anger, lust,
and other passions, then he is capable of real Yoga without the preliminary
practices. This must be well understood.

“ From the mouth of his Guru 99 (Srx-natha-vaktrat). — The process
cannot be learnt without the instructions of the Guru. Hence it has been
said : “ It can be learnt from the Guru alone, and not from ten million
Sastras.”

“ Process 99 (Krama). — Steps, order.

“ Which opens the way to the discovery of the great Liberation 99 (Maha-
moksa-vartma-prakaSa). — By this is meant the * process * by which the
entrance into the channel of the Na<JI CitrinI is opened out. ‘Way of
Liberation * (Moksa-vartma) is the way through the channel within CitrinI.
The ‘ discovery 5 (Prakasa) is made of this by making one’s way through it.

“He” (Sah) — ue,9 the man who has distinguished himself by his
success in Yoga practices.

“ Whose whole being is immersed in the Brahman 99 (Suddha-buddhi-
svabhava 2). — Suddha-buddhi means the Brahman, and he whose Svabhava
(own being) is in Him. This compound word may also mean ‘ He whose

1 Ahga-yoga. See Introduction, and Visvanatha citing Gautamlya-
Tantra (See post , p. 123.)

2 Samkara reads prabhava, and renders the passage as “ He whose

power is due to the purity of the Buddhi ”.

Uddiyana-Bandha in Siddhasana [To face Page 457
2nd Stage

Plate XII]

DESCRIPTION OF THE SIX CENTRES

457

Leing (Bhava) by reason of the purity of his mind (Suddha-buddhi) is
immersed in the Spirit (Sva=Atma).”

“ Rouses the Devi by Hum-kara ” (Hum-karenaiva Devirh). — The
Agama-kalpa-druma says: “Then having mentally recited Hamsa, gently
contract the anus.” 1 It therefore follows that in moving Kundalini the
Hamsa-Mantra should be uttered. The Author of the Lalita-rahasya,
following this, says that in moving Kundalini the Mantra 44 3 Hum Hamsah ”
should be employed. But from the fact that the part is to be contracted
after the Hamsa-Mantra is recited, the intention appears to be that the
Jivatma, which is of the shape of the flame of a lamp, should by the recita¬
tion of the Hamsa-Mantra be brought from the heart to the Muladhara,
and then moved along with Kundalini.

The Agama-kalpa-druma in a subsequent passage says: “ Raising
and again raising the Sakti with the Atma from the abode of Brahma,®
the excellent Sadhaka should (and so forth).” This shows that She should
be led away along with Atma or Jivatma. The Kali-Kulamrta has:

Having led Jiva from the heart by the Hamsa-Mantra to the Mula
Lotus,8 and having roused the Paradevata Kundalini by Hum-kara.”
The Kankala-malini says: “ O daughter of the King of Mountains, having
drawn the Jivatma by the Pranava, let the Sadhaka move Prana and
Gandha 4 * with Kundalini by the aid of the 4 So’ham ’ Mantra, and make
the Devi enter the Svadhistana.”

The wise should, from the above texts, understand that the Jivatma
should be brought from the heart by the aid of either the Pranava
or Hamsa Mantra, and then Kundalini should be roused by the Kurca-
bija alone.

“ The mouth of which is closed ,” etc . (Guptam). — This word may be
read either as an adjective qualifying Linga, and mean unmanifested by
reason of its mouth being closed,6 or may be read as an adverb qualifying
places ” and then the word would mean 44 imperceptibly

In the Agama-kalpa-druma, Pahcama-Sakha, the mode of rousing
the Kundalini is described in detail thus: “Having seated oneself in the

1 Sanair akuncayed gudam — that is, by Aivini-mudra.

2 Brahma is in Muladhara.

3 Mukhambhuja. This may be a mis-script for Mulambuja.

4 i.e., Prthivi.

6 On the top of the Linga is Nada-bindu — i.e., Candra-Bindu. The

mouth is the Bindu which Kundalini pierces.

458 THE SIX CENTRES AND THE SERPENT POWER

Padmasana posture, the two hands should be placed in the lap. There¬
after, having mentally recited the Hamsa Mantra, the anus should be
gently contracted. One should then repeatedly raise the air by the same
way,1 and having raised it let him pierce the Cakra. I now speak of its-
processes. In the Muladhara Lotus is a very beautiful triangle. Inside
it is Kama 2 (lustrous) like ten million young suns; above Him (Kama)
and surrounding Svayambhu-Lihga, is Kundalinl-Sakti.” Also cf. As the
result of excitation by the Kamagni and the action of the Kurca-mantra
on Her, She is seized with desire for Para-Hamsa.” 3

The Bhuta-$uddhi 4 also says: “O Siva, the Sadhaka should con¬
tract the chest (lit., heart), letting his breath remain there,5 and he should
control the base of the throat and other parts of the body,6 and
then suddenly opening the door by means of a key-like motion (Kuncika) 7
and (the fire of desire) should be kindled, O ParameSvari, by means of
the air (Pavana).” “Then the Serpent,8 who is sleeping on the Linga
in the Muladhara and who is stung by the heat of the fire, should
be awakened in the Linga at the mouth of the Yoni and by the heat (of her
desire) be led forcibly upwards.” 9 “ Move the air into the Nadi according
to the rules of Kumbhaka (retention of breath) and the method shown by
the Guru. Let the Jlva thus controlled be led by the concealed passage,
and by the upward breath make all the Lotuses turn their heads upwards.
Having fully awakened Her, let the wise one lead Her to Bhanu (the Sun)
at the summit of the Meru (:.£., the Sahasrara).”

1 Tena vartmana — that by which Kundalinl is to go.

2 The Kama-vayu, or Air of Kama.

3 Param Hamsabhilasini — i.e.y passion is excited in Her, and She is-
impelled by the fire of Kama towards the Param Hamsa in the Sahasrara.

4 This passage is obscure, and cannot be traced in the only published
edition of the Tantra, but is similar to certain passages in the Hathayoga-
pradipika which deal with Bhuta-iuddhi. It seems to contain passages
from various texts to illustrate the process of Bhuta-Suddhi. The Com¬
mentator has, however, more clearly described the process in his
own words.

5 He thus closes the passage of the upward breath.

6 That is, the chest and the anus, thus closing the passage of the-
upward and downward airs.

7 That is, the motion of the Kama-vayu spoken of post.

8 Naginl; one of the names of Kundalinl.

9 That is, the Trikona in the Muladhara which surrounds the
Svayambhu-Linga.

DESCRIPTION OF THE SIX CENTRES

459

Now pay attention to the procedure established by a careful con¬
sideration of the above text 1 : The Yogi should sit in the proper posture
and place his two hands with palms upwards in his lap and, steady his
mind (Citta) by the Khechari Mudra. He should next fill the interior of
his body with air and hold it in by Kumbhaka,2 3 and contract the heart. *
By so doing the escape of the upward breath is stopped. Then, when he
feels that the air within him from the belly to the throat is tending down¬
ward through the channels in the Nadls, he should contract the anus and
stop the downward air (Apana) ; then, again having raised the air, let him
give the Kama4 within the triangle in the pericarp of the Muladhara
Lotus a turn from the left to the right (Vamavartena) ; by so doing the
fire of Kama there is kindled, and Kundalini gets heated (excited) thereby.
He should then pierce the mouth of the Svayambhu-Linga, and through
its aperture with the aid of the “ Hum ” Bija, lead Her who desires union 5
with Parama-Siva, within the mouth of the Citrinl-Nadi. This is the
clear sense of texts.

1 The passages in quotation marks are here cited from different books-
on Hathayoga.

2 Retention of breath in Pranayama.

3Hrdayam akuncayet — that is, by Jalamdhara-Bandha, etc. See
Introduction.

4 Kama-vayu.

5 Sama-rasya, a term used on the material plane to denote sexual
union.

460 THE SIX CENTRES AND THE SERPENT POWER

Verse 51

Bhitva lihgatrayam tatparamarasaiive suksmadhamni pradtpe
sa devi hddhasattva tadidiva vilasattanturupasvarupa.
Brahmdkhydyak sir ay ah sakalasarasijarh prapya dedipyate

tanmoksakhydnandarupam ghatayati sahasa suksmatalaksanena.

The Dev! who is Suddha-sattva1 2 pierces the three Lingas,
and, having reached all the lotuses which are known as the
Brahma-nadi lotuses, shines therein in the fullness of Her
lustre. Thereafter in Her subtle state, lustrous like lightning
and fine like the lotus fibre, She goes to the gleaming flame¬
like Siva, the Supreme Bliss and of a sudden produces the bliss
of Liberation.

Commentary

Now he speaks of the mode of the Union of Kuncjalini (with Siva).
The meaning of this verse, in brief, is that the Devi KuruJalinI pierces the
three Lingas — viz** Svayambhu, Bana, and Itara 8 — and by so doing makes
a passage for Herself; and when she reaches the lotuses in (or appertaining
to) the Nadi called Brahma-nadi She shines in the fullness of Her lustre
in these lotuses. Then, when in Her subtle form, fine like the lotus fibre,
She approaches Siva, who is Supreme Bliss 3 Itself, and who is in His Bindu
form in the pericarp of the Sahasrara, She brings to the Sadhaka the Bliss
of eternal Liberation 4 when that is least expected.

“ Pierces ” (Bheda) means making a passage through that which is
•obstructed.

1 A form of embodied Caitanya. See Commentary, post .

2 In the Muladhara, Anahata, and Ajna-Cakras respectively.

8 Paramarasa=Paramananda.

4 Moksakhyanandar upam =Nityanandarupa-muktim.

DESCRIPTION OF THE SIX CENTRES

461

“ Suddha-sattva” — Sattva, Ati-sattva, Parama-sattva, Suddha-sattva,
and ViSuddha-sattva are the five different degrees of Caitanya pervading
the body,1 2 Suddha-sattva is therefore the fourth (Turly a) stage. By
Brahmanadi is meant Citrinx. The Lotuses are the six Lotuses which
are strung upon Citrini.

“ The three Lingas ” (Linga-trayam). — The three Lingas already
described. By this we are to understand that the six Cakras and five
Sivas are included. She pierces all these, which altogether make fourteen
knots (Granthi).

The Saktananda-tarangini speaks of “Her who goes along the
Channel of Brahman 8 having pierced the fourteen knots.” 3

The Svatantra-Tantra speaks of the distinctive features of Linga
and Siva.

“ The Dev! goes to Brahman (Niskala) 4 after having pierced the
Sivas placed in the six Cakras. As She reaches each of the different
Cakras, She acquires the beauty characteristic of each and bewitches
MaheSana 5; and having there repeatedly enjoyed Him who is filled with
joy, She reaches the Eternal One (Sasvata). He is said to be transpierced
(Bhinna) , as He is bewitched by Para.”

The Maya-Tan tr a says: “The Devi goes along the Sakti-marga,
piercing the three Lingas in the Cakras in each of Her different forms 6
(Tattadrupena) , and having attained union (in the Sahasrara) with Niskala
(Brahman) She is satisfied.” Tattadrupena — i.e.9 in the forms Vaikharl,
Madhyama, and Pasyanti.

It has been said that 7 “ The first state (Bhava) is Vaikhari, and
Madhyama is placed in the heart; between the eyebrows is the Pasyanti
state, and the Para state is in the Bindu.” 8 The meaning of the above

1 Sariravacchinna-Caitanya.

2 Brahma-randhra, the channel within Citrini is called Brahmanadi
and Brahma-randhra.

3 That is, 3 Lingas, 6 Cakras, and the 5 Sivas — viz-, Brahma and the
rest — in the 5 Cakras.

4 The supreme or Nirguna-Brahman.

5 That is, the Siva in the particular Cakra.

6 That is, She unites, in Her passage along the Nadi, with each of the
Lingas in that form of Hers which is appropriate to such union.

7 See Commentary on v. 11, ante.

8 According to v. 11, Para is in Muladhara, Paiyanti in Svadhisthana,
Madhyama in Anahata and Vaikhari in the mouth. What is, however,
here described is Layakrama.

462 THE SIX CENTRES AND THE SERPENT POWER

quotation is that the four sound-producing (Sabdotpadika) Saktis — viz.,
Para, PasyantI, Madhyama, and Vaikharl — are identical with Kundalini
(Kundalinyabheda-rupa). Hence at the time when Kundalini starts to
go to Sahasrara She in Her form of Vaikharl bewitches Svayambhu-Linga;
She then similarly bewitches Bana-Linga in the heart as Madhyama, and
Itara-Iinga between the eyebrows as PaiyantI, and then when she reaches
Para-Bindu She attains the stage of Para (Parabhava) .

The Method of Cakra-bheda is thus described: “ O ParameSvarl,
let the Sadhaka carry along with Her the Lotuses which are on the CitrinI,
and which have their origin in the mud of blood and fat.1 Let him 2
enter the channel (Nala) 3 on the left, from below, and in this way Cakra-
bheda (piercing the Cakra) is effected. After having thus pierced the six
Cakras, She along with Jiva should be led as the rider guides a trained
mare by the reins.”

Also cf. “ The Devi should be led by the Hamsa-Mantra to the
Sahasrara through the points of union of the six Cakras (with the Nadi
along the road of Susumna.”

“ Gleaming flame-like ” (Suksma-dhamni-pradipe). — The gleam is
the Hamsa, which is the luminous energy ( Tejas) of the Para Bindu, in its
aspect as Nirvana-Sakti (Nirvana-gaktyatmaka). The Parama-Siva shines
with it.

We now describe how the joy of Liberation is brought about.

The Devi by dissolving Kundalini in the Para-Bindu effects the
Liberation of some Sadhakas through their meditation upon the identity
of Siva and Atma in the Bindu. She does so in the case of others by a
similar process, and by their meditation on Sakti.4 In other cases, again,
this is done by the concentration of thought on the Parama-Purusa, and
in other cases by the meditation of the Sadhaka on the bliss of union in
the Bindu of Siva and Sakti.

1 Lotuses grow in the mud, and these Lotuses grow in the blood and
fat of the body. The process described is Kundalini- Yoga, or, as it is
called in the TippanI of Samkara, Bhuta-Suddhi.

2 As the Sadhaka, who has taken the Jlvatma from the heart to the
Muladhara, and thus identifies himself with Kundalini, it is he who
enters.

3 That is, the Nadi.

4 Saktyatmaka-cintana; or it may mean meditation on the union of
Siva and Sakti.

DESCRIPTION OF THE SIX CENTRES

463

The Maya-Tan tra says1: “Those who are learned in Yoga say
that it is the union of Jiva and Atma. According to others (i.e., Saivas)
it is the experience of the identity of Siva and Atma. The Agama-vadls
proclaim that Yoga 2 is the knowledge (Jnana) relating to Sakti. Other¬
wise men say that the knowledge of the Purana-Purusa is Yoga, and others
again, the Prakrti-vadls, declare that the bliss of union of Siva and Sakti
is Yoga.” 3 By “ union of Jiva and Atma ” is meant Samadhi. By Yoga
is meant that by which oneness is attained with the Paramatma. Having
spoken of Samadhi, he then deals with the different kinds of Yoga
in Dhyana. By “ bliss of union (Samarasya) of Siva and Sakti ” is meant
the sense of enjoyment arising from the union of male and female.4

The Brhat-Srikrama speaks of the manner in which this is to be
meditated upon: “They with the eye of knowledge 5 see the stainless
Kala, who is united with Cidananda 6 on Nada. He is the Mahadeva,
white like pure crystal, and is the effulgent First Cause (Bimba-rupa-
nidana),7 and She is Para, the lovely woman of beauteous body 8, whose
limbs are listless by reason of Her great passion.” 9

By Kala in the above is meant Kundaliru. Bimba-rupa-nidana
qualifies Para-Siva or Cidananda. Cidananda is the Bindu-rupa Siva or
Par a- Siva.

1 These verses also occur in Ch. XXV, w. 1, 2 of Sarada-Tilaka.
By “ union of Jiva and Atma ” is meant the realization of the identity of
the individual with the supreme spirit as indicated in the Mahavakya
*“ Tat tvam asi (That thou art).” By Purana-Purusa, the Purusa in
Samkhya-Darsana is meant; the Vaisnava understand by it Narayana
(collective humanity). By “knowledge of Sakti” is meant the Know¬
ledge that Sakti is inseparate from Siva.

2 Saktyatmaka-jnana.

3 Samarasyatmakam jnanam. Tantrantara says that Sama-rasya is
the Dhyana of a Kulayogl.

4 Stripumyogat yat saukhyam samarasyam prakirtam. In other

words, the bliss of Union of Siva and Sakti, of which sexual union is the
material type.

6 Jhana-caksuh.

6 Cidananda is Consciousness-Bliss.

7 A variant reading is Bindu-rupa-nidana, the First Cause in the
Bindu form.

8 Vamoru — lit,, beautiful thighs, the part being selected as an example
of the whole.

9 Madalasa-vapuh.

464 THE SIX CENTRES AND THE SERPENT POWER

It has also been said elsewhere: “ Having united KundaH with the
Sunya-rupa 1 Para-Siva, and having caused the Devi so united to drink
the excellent nectar from their union, She by the same way should be
brought back to the Kula cavity.” 2 3

“ Having brought them together and meditated upon Their union,8
let the Deha-devata 4 * be satisfied with the nectar which flows from such
a union.”

The Gandharva-malika speaks of a different process: “The Sahas-
rara is the beautiful and auspicious place of Sada-Siva. It is free from
sorrow and divinely beautiful with trees which always bear and are adorned
by flowers and fruits. The Kalpa Tree 6 7 adds to its beauty. This tree
contains all the five “ elements,” and is possessed of the three Gunas. The
four Vedas are its four branches. It is laden with beautiful unfading
flowers which are yellow, white, black, red, green, and of variegated colour.
Having meditated on the Kalpa Tree in this manner, then meditate upon
the jewelled altar below it. O Beauteous One, on it is a beautiful bed
adorned with various kinds of cloth and Mandara flowers, and scented
with many kinds of scents. It is there that Mahadeva constandy stays.
Meditate upon Sadasiva, who is like the purest crystal, adorned with all
kinds of gems, long-armed,6 and of enchanting beauty. He is ever gracious-
and smiling. In His ears are ear-rings, and a chain of gems goes round
His neck. A garland of a thousand lotuses resting on His neck adorns.
His body. He has eight arms and three eyes like the petals of the lotus.
On His two feet He wears twinkling toe-ornaments, and His body is-
Sabda-Brahma (Sabda-Brahma-maya). O lotus-eyed One, meditate thus
on His Gross Body (Sthula-vapuh). He is the quiescent, corpse-like r
Deva within the Lotus who is void of all action.”

Also: “Meditate upon the Devl-Kundalinl who encircles the-
Svayambhu-Linga. Lead the Devi, with the aid of the Hamsa-Mantra

1 Sunya-rupa. Sunya means “ the void ” or space within the Bindu.
— the Siva who is That, the Supreme Siva.

2 Kula-gahvara : the Muladhara.

3 Samarasya: v. ante .

4 That is, the body of the Sadhaka considered as Devata.

8 A celestial wishing-tree which grants all fruit.

6 Associated with the idea of strength.

7 Siva without Sakti is Sava (corpse) : Devi-bhagavatam, and v. 1 of

the Anandalahari.

DESCRIPTION OF THE SIX CENTRES

465*

to the Sahasrara, where, O ParameSvari, is the great Deva Sadaiiva. And
then place there the beautiful Kundalini, who is excited by Her desire.
Kundalini, O Beloved, then wakes up and kisses the lotus-mouth of Siva,
who is gladdened by the scent of Her lotus-like mouth, and O DeveSi,
She then enjoys Sada&va but a very little while when immediately,
O Devi, O ParameSvarl, there issues nectar. This nectar issuing from their
union is of the colour of lac.1 With this nectar, O Deve^i should the
Para-Devata 2 be satisfied. Having thus satisfied the Devatas in the six
Cakras with that ambrosial stream, the wise one should by the same way
bring Her back to Muladhara. The mind should in this process of going
and coming be dissolved there.3 O Parvati, he who practises this Yoga
day by day is freed from decay and death, and is liberated from the
bondage of this world.”

Other similar processes should be looked for in other Tantras.

1 Red which is the colour of lac, is also that of the Rajoguna.

2 Kundalini.

3 In the Sivasthanam.

466 THE SIX CENTRES AND THE SERPENT POWER

Verse 52

Nitva tarn kulakundalim layavasajjivena sardham stidhir
mokse dhdmani suddhapadmasadane saive pare svamini.

Dhyayedistaphalapradarh bhagavatim caitanyarupam pardrii
yogindro gurupadapadmayugalalambi samddhau yatah.

The wise and excellent Yogi rapt in ecstasy,1 and devoted to
the Lotus feet of his Guru, should lead Kula-Kundali along
with Jiva to Her Lord the Para-Siva in the abode of Libera¬
tion within the pure Lotus, and meditate upon Her who
grants all desires as the Caitanya-rupa-BhagavatL2 When
he thus leads Kula-Kundialini, he should make all things
absorb into Her.

Commentary

Having spoken of the Dhyana-Yoga of Kurujalini, he now speaks
of the Samadhi-Yoga of Kundalini. The substance of this verse is that the
wise (Sudhi) and excellent Yogi (Yogindra) intent on the attainment of
Samadhi should first of all lead Her who has been roused, who then, taking
with Her Jiva, reaches the Brahmadvara, causing the absorption into
Herself of everything as She moves along. When She who is the Ista-
devata and the giver of all good fruits is led up to Her Lord and is united
with Him, the Para Bindu, She should be meditated upon as the Supreme
(Para, i.e., Para-Bindu, Param-bindu-svarupam) . When She has been
led to Her Lord Siva, the Para-Bindu, and has been united with Him, She
should be meditated upon as the Ista-devata who grants good fruit.

1 Samadhi. Vide Introduction, and post, Commentary.

2 The Devi who is the Cit in* all bodies.

DESCRIPTION OF THE SIX CENTRES

467

He should there (in the Sahasrara) dissolve the Para-Bindu in the
Cidatma,1 which is in the void within the Bindu, and should meditate
upon Her (Kun<JalinI) as Suddha-caitanya-rupa.2 3 He thus realizes the
identity of Jiva and Atma, being conscious within himself that “ I am He ”
(So’ham) ; and having dissolved the Gitta he remains unmoved, by reason
of his full and all-pervading Knowledge.

The Revered Preceptor (Siimat-Acarya) 8 has said: “The wise one
should absorb the Karana 4 Ma-kara into the Cidatma, and realize: * I am
Cidatma, I am eternal, pure (Suddha), enlightened (Buddha), liberated
(Mukta) ; I am That which alone is (Sat), without a second (Advaya);
I am Supreme Bliss wherein is all bliss and Vasudeva’s very self, I am —
Om.5 Having realized that the mind (Citta) is the discriminator, he
absorbs it into its witness.6 Let not the mind (Citta) be distracted when
it is absorbed into Cidatma. Let him (the Sadhaka) rest in the fullness
of his Illumination like a deep and motionless ocean.”

“ Ma-kara ” 7 : This is said for those who are Sadhakas of the
Pranava. By Karana is here meant Para-Bindu. By “ I am Vasudeva ”
(Vasudevo’ham) the Vaisnavas are alluded to {vide ante , w. 44, 49).

We thus see that the worshipper of any particular Devata should
realize that Kundalini is one with the object of his worship. In Pranava
worship, for instance, the worshipper realizes his identity with the Omkara;
in other forms of worship he realizes his identity with Kundalini, who is
embodied by all the Mantras of different worshippers.

The Tantrantara says: “The King among Yogis becomes full of
Brahma-bliss by making his mind the abode of the great void which is
set in the light of the Sun, Moon, and Fire,” 8

1 The Brahman as Cit.

2 Pure Cit.

3 That is, Samkaracarya.

4 That is, the Bindu is Ma-kara. It is the Karana or Cause of all.

5 Cidatmaham nitya-Suddha-buddha-mukta-sadavayah.
Paramananda-samdoho’ham vasudevo’ham om iti.

6 That is, the Atma, of which it is said Atma saksl ceta kevalo
nirguna^ca.

7 The Bindu is the Ma-kara,

8 That is, in the region of the Sahasrara. See v. 4 of the Paduka-
pancaka.

468 THE SIX CENTRES AND THE SERPENT POWER

“ Lead Kundali along with Jiva" (Jivena sardham nitva). — The
Jivatma which is the Hamsa, in form like the tapering flame of a light,
should be brought to the Muladhara from its place in the heart, and then
led along with Kun<Jalini.

“ Abode of Liberation ” (Mokse dhamani). — This qualifies Pure
Lotus (Suddha-padma).1 It is here that Liberation is attained.

“ Devoted to the two Lotus feet of his Guru ” (Guru-pada-padma-yuga-
lalambi). — This qualifies Yoglndra (excellent yogi). The Author means
that Siddhi can only be attained by the instructions of the Guru. The
Sadhaka should therefore seek shelter at his feet.

“ Rapt in ecstasy ” (Samadhau yatah). — The Kularnava-Tantra
(ix, 0) defines Samadhi thus: “ Samadhi is that kind of contemplation 2 3
in which there is neither * here * nor c not here ’ which is illumination and
is still like the ocean, and which is the Void Itself.” 8

Also elsewhere: “The Munis declare that the constant realization
of the identity of the Jivatma with the Paramatma is Samadhi, which is
one of the eight limbs (Anga) of Yoga.” 4 5 Patafijali defines “ Yoga to be
the control of the modifications (or functions) of Citta (Yoga^-citta-vrtti-
nirodhah).”

Rapt (Yatah) — he who constantly and with undivided attention
practises it.

“ When he leads Kula-Kundalini he should make all things absorb into her ”
(Laya-vaSat-nltva) ,6 — Below is shown the process of absorption:

“ O Deveil, the Lam-kara 6 should next be meditated upon in the
Triangle; there should also Brahma and then Kama-deva be contemplated.
Having fixed Jiva there with the utterance of the Pranava, let him lead
the Woman, who is longing for the satisfaction of Her passion,7 to the
place of Her husband,8 O Queen of the Devas. O Great Queen, O beloved
of my life, let him think of Ghrana (Prthivi) and meditate on the adorable

1 Samkara reads it as Sukla-padma, white lotus.

2 Dhyana.

3 Svarupa-iunya.

4 This is from Sarada-Tilaka, Ch. XXV, v. 26.

5 Visvanatha reads it as Naya-vasat.

6 Bija of Prthivi.

7 Visarga-naia-kamini.

8 That is, the Bindu in Sahasrara.

DESCRIPTION OF THE SIX CENTRES

469

Sakti Dakini. O Daughter of the Mountain, O Queen of the Ganas,1
O Mother, all these should be led into Pithivi.”

Also : “ Then, O Great Queen, the blessed Prthivi should be
absorbed into Gandha, and then, O Daughter of the Mountain King,
the Jivatma should be drawn (from the heart) with the Pranava (Mantra),
and the Sadhaka should lead Prana,2 * Gandha,8 and Kundalini into
Svadhisthana with the Mantra So’haih.”

And also: “In its (Svadhisthana) pericarp should Varuna and
Hari 4 5 be meditated upon. And, O Beauteous One, after meditating on
Rakini 6 all these and Gandha (smell) should be absorbed into Rasa (taste),
and Jivatma, Kundalini, and Rasa, should be moved into Manipura.”

And again: “ O thou of beautiful hips 6 (Sufroni), in its 7 pericarp
the Sadhaka should meditate upon Fire, and also on Rudra, who is the
destroyer of all, as being in company with the Sakti LakinI and beautiful
to behold. And, O Siv6, let him next meditate on the lustrous sense of
vision, and absorb all these and Rasa (taste) into Rupa (Sight), and there¬
after lead Jivatma, Kundalini, and Rupa, into Anahata.”

And again: “Let him meditate in its8 pericarp on Vayu, who
dwells in the region of Jiva, as also on the Yoni-mandala, which is made
beauteous by the presence of the Bana-Linga. Let him there also meditate
on Vayu9 as united with Rakini and touch (Tvakindriya or SparSa),
and there, O Thou who purifiest, Jiva, Kundalini, and Rupa, should be
placed in Sparta (Touch), and then Jiva, Kundalini, and Sparta, should
be placed in the Viiuddha.”

And again: “Let him meditate in its10 pericarp on the Ethereal
region,11 and on Siva accompanied by Sakini, and having placed Speech

1 Attendant (Upadevata) on Siva, of whom Ganeia is the Lord.

2 Sic in text: Quaere Ghrana or Prana in sense of Harhsa.

8 i.e.y Gandha-T anmatra.

4 i.e.y Visnu.

5 Puranakarini — one of her names.

6 i.e.9 one who has a beautiful figure, the part being selected for the
whole.

7 « ” — ue., of Manipura-padma.

s “ its ” — i.e.y of Anahata-padma.

9 Vayu here is l£a the Lord of Air.

10 Vi£uddha-padma.

11 Akaia.

470 THE SIX CENTRES AND THE SERPENT POWER

(Vak), and Hearing (Srotra), in Ether, let him, O Daughter of the
Mountain, place all these and Sparta in Sabda (Sound), and place Jiva
Kundalinl, and Sabda, in the Ajiia-Cakra.”

The above passages are from Kankalamalim-T antra.

“ Triangle ” in the above is the Triangle in the Muladhara, from
which the commencement is made. Lam-kara should be meditated upon,
as within this Triangle. Leading of Jiva with the use of the Pranava is a
variant practice. “ Visarga-naiakamini by Visarga is meant the agita¬
tion caused by an excess of Kama (desire). The compound word means
She who is striving to satisfy Her desire (Kama). The bringing of Jiva
by the Hamsa-Mantra is, according to the teaching of some, “ Place of
her husband ” (Patyau pade) : This is the Bindu, the Siva in the Lotus of
a thousand petals. Sadhaka should lead Her there.

The Bija Lam, Brahma, Kamadeva, Dakini-Sakti, and the sense of
smell (Ghranendriya) — all these are absorbed into Prthivi, and Prthivi is
absorbed into the Gandha-tattva. Jivatma, Kundalinl, and Gandha-
tattva, are drawn upward by the Pranava, and brought into the
Svadhisthana by the So’ham Mantra. This is the process to be applied
right through. After leading Jiva, Kundalinl, and Sabda-tattva, into Ajria-
Cakra, Sabda-tattva should be absorbed into Ahamkara which is there,
and Ahamkara into Mahat-tattva, and Mahat-tattva into Suksma-prakrti,
whose name is Hiranya-garbha, and Prakrti again into Para-Bindu.

The Mantra-tantra-prakaia says: “ Let Vyoma (Ether) be absorbed
into Ahamkara, and the latter with Sabda into Mahat, and Mahat again,
into the unmanifest (Avyakta), supreme (Para), Cause (Karana), of all the
Sakti. Let the Sadhaka think attentively that all things beginning with
Prthivi are absorbed into Visnu,1 the Cause who is Sat, Cit, and Ananda.**

That is, Mahat, which is all Saktis (Sarva-Sakti) , should be absorbed
into Suksma-prakrti, who is known by the name of Hiranya-garbha, and
that Prakrti should be absorbed into Para, by which is meant the Cause
in the form of Para-Bindu. In this connection the Acarya has laid down
the rule that the gross should be dissolved into the subtle.2 Cf. : “ It should
be attentively considered and practised that the gross is absorbed into the
subtle, and all into Cidatma.” The absorption of all things, beginning

1 Visnu is specified by this particular Tantra, but it may be any other
Devata who is the Ista-devata of the Sadhaka.

2 Vide, v. 40 and Commentary under it.

DESCRIPTION OF THE SIX CENTRES

471

with Prthivi and ending with Anahata,1 takes place in the aforesaid manner;
that being so, the feet and the sense of Smell (Ghranendriya) and all per¬
taining to Prthivi are dissolved in the place of Prthivi as they inhere in
Prthivi.

Similarly, the hands, the sense of Taste (Rasanendriya), and all
that pertains to Water, are dissolved in the region of Water. In the region
of Fire (Vahni-sthana) are dissolved the anus, the sense of Vision
(Caksurindriya) , and all that pertains to Fire. In the region of Air
(Vayusthana) the genitals, the sense of Touch (Tvakindriya), and all that
pertains to Vayu, are dissolved. In the place of AkaSa are dissolved the
sense of Speech (Vak) and hearing (Srotrendriya) and all that pertains
to AkaSa (Ether).

In the Ajna-Cakra the dissolution of Ahamkara, Mahat, Suksma-
prakrti, and so forth, takes place, each dissolving into its own immediate
cause. The letters of the alphabet should then be absorbed in the reverse
order (Viloma), beginning with Ksa-kara and ending with Akara. By
“ all things ” it is meant that “'Bindu,” “ Bodhini ” and so forth, which
have been shown above to be causal bodies (Karana Sarira), should be
dissolved in a reversed order (Vilomena) into the Primordial Cause
(Adi-karana) — the Para-Bindu. Thus the Brahman alone remains.

The process is thus described: “The Sadhaka, having thus made
his determination (Samkalpa), should dissolve 2 the letters of the Alphabet
in the Nyasa-sthana.3 The dissolution of Ksa is in La, and La in Ha;
Ha, again, is dissolved into Sa, and Sa into Sa, and thus it goes on till A
is reached. This should be very carefully done.”

Also4: “Dissolve the two letters into Bindu, and dissolve Bindu
into Kala. Dissolve Kala in Nada, and dissolve Nada in Nadanta,6 and
this into Unmani, and Unman! into Visnu-vaktra s; Visnu-vaktra should

xThis seems an error, for the last Mahabhuta Aka£a is dissolved in
ViSuddha.

2 Samharet.

3 The places where the Varnas have been placed in Matrka-Nyasa.

4 Here is shown the Anuloma process. The two letters are Ha and

Ksa.

6 i.e.y that which is beyond Nada. See Introduction.

6 Pum-Bindu; v. post .

472 THE SIX CENTRES AND THE SERPENT POWER

be dissolved into Guru-vaktra.1 Let the excellent Sadhaka then realize
that all the letters are dissolved in Parama-Siva.”

By Visnu-vaktra is meant Pum-Bindu. “The Surya-Bindu is
called the Face, and below are Moon and Fire/* “ Bindu is said to be
the Male, and Visarga is Prakrti.” 2 3

All these authorities imply the same thing, and go to prove that it is
the “ mouth of Visnu ” (Visnu-vaktra) where dissolution should take place.
The following from Keiavacarya® also leads to the same conclusion:
“Lead Her (Unman!) into the Male, which is the Bindu; lead Bindu
into Paratma, and Paratma into Kala-tattva, and this latter into Sakti,
and Sakti into Cidatma, which is the Supreme (Kevala), the tranquil
(Santa), and effulgent.”

We have seen that each dissolves into its own immediate cause.
Nadanta is therefore dissolved in Vyapika-Sakti, the Vyapika-Sakti in
Unman! and Unman! in Samani 4 and Samani in Visnu-vaktra. When
the letters have been thus dissolved, all the six Cakras are dissolved, as
the petals of the Lotuses consist of letters.5

The ViSvasara-Tantra says: “The petals of the Lotuses are the
letters of the Alphabet, beginning with A.” 6 The Sammohana-Tantra 7
describes the dissolution 8 of the Lotuses and the petals thus: “ Dissolve
the letters from Va to Sa of the petals in Brahma,9 and dissolve Brahma
in the Lotus of six petals which contains the letters Ba to La, and which is

1 That is, the mouth of the Supreme Bindu (cited from Sarada-Tilaka,
Ch. V, w. 134-135). Also cf. Sarada, Ch. XII, 123, and Kularnava,
TV, 76.

*Cf. Sarada, Ch. XXV, v. 51. Also Nitya-SodaSika, I, 201, and
Kama-Kalavilasa.

3 Also called KeSava-Bharati — a great Vaisnava teacher who initiated
Sri-Caitanya the greatest among latter-day Vaisnavas, into Samnyasa or
the path of Renunciation.

4 Sic. This is in conflict with other texts, according to which Unman!
is above Samani.

5 Padma-dalanam varna-mayatvat.

8 Adivarnatmakam patram padmanam parikirtitam.

7 Ch. IV. The passage cited also occurs in Sarada-Tilaka, Ch. V,
w. 129-134.

8 Vilaya.

9 That is, Muladhara where Brahma or Kamalasana is.

Plate XIV]

Mulabandha in Siddhasana [To face Page 473

DESCRIPTION OF THE SIX CENTRES 473

called Svadhi$thana. Do this as the Guru directs.” And so forth. And
ending with :

“ The wise one should then dissolve it (ViSuddha) in the (Lotus of)
two petals which contains the two letters Ha and K§a, and dissolve the
two letters which are in the latter lotus into Bindu, and dissolve Bindu
into Kala.” 1

We thus see that the four letters in the Muladhara are dissolved
therein and Muladhara is dissolved in Svadhisthana. Proceeding in this
way till the Ajila-Cakra is reached, the letters Ha and Ksa which are there
are also dissolved at this place. Then the Lotus itself is dissolved into
Bindu, Bindu into Bodhini, and proceeding in this way as already shown
everything is dissolved, into Para-Bindu. When the Ajna-Cakra is dissolved,
all that it contains in its pericarp — Hakim, Itara-Lihga, Pranava — are
unable to exist without support, and therefore after the dissolution into
Prakfti these also are dissolved into Para-Bindu.

1 That is, the Bindu of the Ajfia-Cakra is dissolved into Kun<JalinI.

474 THE SIX CENTRES AND THE SERPENT POWER

Verse 53

Laksabkarh paramamrtam parasivatpitva punah kundali
nityanandamahodayat kulapathanmule visetsundari.

Taddivyamrtadharaya sthiramatih samtarpayeddaivatam
yogi yogaparaihparaviditaya brahmandabhandasthitam.

The beautiful Kundali drinks the excellent red 1 nectar issuing-
from Para-Siva, and returns from there where shines Eternal
and Transcendent Bliss2 in all its glory along the path of
Kula,3 and again enters the Muladhara. The Yogi who has
gained steadiness of mind makes offering (Tarpana) to the
Ista-devata and to the Devatas in the six centres (Cakra),
Dakin! and others, with that stream of celestial nectar which
is in the vessel4 * of Brahmanda, the knowledge whereof he has
gained through the tradition of the Gurus.

Commentary

He now speaks of what should be done after all the different kinds
of Yoga described have been understood. The meaning of this verse is
that the beautiful Kundali drinks the excellent nectar issuing from Para-
Siva, and having emerged from the place of Eternal and Transcendental
Bliss, She passes along the path of Kula and re-enters Muladhara.
The Yogi, after having understood the different matters mentioned
(Tat-tad-dhyana-nantaram), should think of the inseparate union * of

1 Samkara says it is so coloured because it is mixed with the menstrual
fluid, which is symbolic, like the rest of his erotic imagery. Red is the

colour of the Rajo-Guna.

3 Brahman is Eternity and Bliss.

3 The Channel in the Citrini-nadi.

4 The vessel is Ku^d^11!-

8 Samarasya.

DESCRIPTION OF THE SIX CENTRES

475

Siva and Sakti, and with the excellent nectar produced from the bliss of
such union with Para-Siva make offering (Tarpana) to Kundalini.

“ Path of Kula ” (Kula-patha). — The path of Brahman, the channel
in Citrinl.

Kundali drinks the nectar with which Tarpana is made to her.
The following authority says: “Having effected their union and having
made (Her drink),” etc. It follows, therefore, that She is made to drink.
The nectar is red like the colour of lac.

“ From there where shines Eternal and Transcendent Bliss ” (Nityananda-
mahodayat) — that is She, returns from the place where eternal and
transcendental Bliss is enjoyed — i.e.y where the Brahman is clearly realized.

“ Again enters Muladhara ” (Mule Viset) , — She has to be brought
back in the same way as She was led upward. As She passed through
the different Linga and Cakras in their order (Cakra-bheda-kramena)
when going upward, so does She when returning to the Muladhara.

The Revered Great Preceptor says: “ Kundalini,1 Thou sprinklest
all things with the stream of Nectar which flows from the tips of Thy two
feet; and as Thou returneth to Thy own place Thou vivifiest and makest
visible all things that were aforetime invisible, and on reaching Thy abode
Thou dost resume Thy snake-like coil and sleep.” 2

“As Thou returnest Thou vivifiest and makest visible.” This
describes the return of Kundali to Her own place. As She returns She
infuses Rasa 3 into the various things She had previously absorbed into
Herself when going upward, and by the infusion of Rasa, She makes them
all visible and manifest. Her passage was Laya-krama,4 and Her return
Srsti-krama.5 Hence it has been said: “ Kundali, who is Bliss,6 the Queen
of the Suras,7 goes back in the same way to the Adhara 8 Lotus.”

1 Kuhara is a cavity; Kuharini would then be She whose abode is a
cavity — the cavity of the Muladhara.

2 Cited from the celebrated Anandalahari-Stotra, Wave of Bliss Hymn,,
attributed to Samkaracarya. See “Wave of Bliss,” a translation, byr
A. Avalon.

3 Rasa: sap, sap of life — that is, She re-vitalizes them.

4 See v. 52 and next note.

5 That is, She recreates or revives as She returns to her own abode;
just as She “ destroys ” or absorbs all things on Her upward progress.

6 Mudra-kara — that is Ananda-rupini; for Mudra =Ananda-dayini.
Mudra is derived from Mud~ananda (bliss) + Rati =dadati (gives);
Mudra therefore means that which gives bliss.

7 Sura=Deva. Here the different Devas in the Cakras.

8 i.e.} Muladhara.

-476 THE SIX CENTRES AND THE SERPENT POWER

The Bhuta-ihiddhi-prakarana has the following: “Let the Tattvas
Prthivi, etc., in their order, as also Jiva and Kun<Jalini, be led back from
Paramatma and each placed in its respective position.” She is then
particularly described: “She is lustrous when first She goes, and She is
ambrosial 1 when She returns.”

“ Stream of celestial nectar ” (Divyamrtadhara). — This is the excellent
nectar which, as has already been shown, is produced by the union 2 * of
Siva and Sakti, and runs in a stream from the Brahma-randhra to the
Muladhara. It is for this reason that the Author says in v. 3 that “ the
Brahma-dvara which shines in Her mouth is the entrance to the place
sprinkled by ambrosia.”

“ Knowledge whereof he has gained through the tradition of the Gurus ”
( Yoga-parampara-viditaya) . — This qualifies “ Stream of Nectar ”. It
means that the knowledge is gained from instructions (in Yoga practice)
handed down traditionally through the succession of Gurus.

“ Which is in the vessel of Brahmawfa ” (Brahinan^a-bhan^Ui-sthitam).
— This qualifies Amrta (nectar).8 The vessel or support (Bhan<Ja) on
which the Brahman<Ja (Universe) rests is Kuntjalini. Kuncjalinl is the
Bhan<ja as She is the Source (Yoni) of all.

By Daivatam 4 is meant the I$$adevata and Pakirn and others in
the six Cakras. It has been said: “O Devdi, with this nectar should
offering (Tarpana) be made to the Para-devata, and then having done
Tarpana to the Devatas in the six Cakras,” and so forth.

1 Because ambrosia (Amyta) gives life.

3 Samarasya.

8 Viivanatha reads this as an adjective qualifying Daivatam, and this
seems more in consonance with the text. The Brahman<Ja is compared
to a Bhanda, and the Devatas are in ' that. The offering is then made with
that stream of nectar to the Devatas who are in the Universe. Or, accord¬
ing to Kalicarana, offering is made to the Devatas of the Amrta which
Xundali has drunk.

4 Daivatam is the collective form of Devatas.

DESCRIPTION OF THE SIX CENTRES

477

Verse 54

Jhatvaitatkramamuttamam yatamana yogi yamadyair-yutah
sridiksagurupadapadmayuglamodapravahodayat.

Samsare na hi janyate na hi kada samksiyate samksaye
nityanandaparamparapramuditali santalj, satamagranih.

The Yogi who has after practice of Yama, Niyama, and the
like,1 learnt this excellent method from the two Lotus Feet
of the auspicious Dxksa-guru,2 which are the source of uninter¬
rupted joy, and whose mind (Manas) is controlled, is never
born again in this world (Samsara). For him there is no
dissolution even at the time of Final Dissolution.3 Gladdened
by constant realization of that which is the source of Eternal
Bliss,4 he becomes full of peace and foremost among all Yogis.5

Commentary

He here speaks of the good to be gained by knowing the method of
Yoga practice.

“ From the lotus feet of his auspicious Dik fa-guru, which are the source of
uninterrupted joy ” (Sri-dlksa-guru-pada-padma-yugala-moda-pravahodayat).
— Amoda means joy or bliss; and by Pravaha is meant uninterrupted and
continuous connection. Amoda pravaha therefore means Nityananda, or
“ Eternal Bliss ”. Bliss such as this comes from the Lotus feet of the Guru,
which also lead to knowledge of Yoga practice.

1 See Introduction.

2 The Guru who has given him initiation.

3 Samksaya = Pralaya.

4 Nityananda =Brahman.

5 Satam — lit., “ of the Good ”.

478 THE SIX CENTRES AND THE SERPENT POWER

The Diksa-guru is here spoken of as he is the first to initiate, and
also by reason of his pre-eminence. But in his absence refuge may be
sought with other Gurus. It has therefore been said: “ As a bee desirous
of honey goes from one flower to another, so does the disciple desirous of
knowledge (Jfiana) go from one Guru to another.” 1

“ Gladdened by constant realization of that which is the source of Eternal
Bliss ” (Nityananda- parampara-pramudita) — i.e., who is united with the
Stream of Eternal Bliss.

“ Foremost among the good ” (Satam agranih) — i.e., he is counted to be
foremost among the good who are the Yogis.

1 This is from Ch. XII, of Niruttara-Tantra. This verse also occurs
in Kularnava (Tantrik Texts, Vol. V), Gh. XIII, 132.

DESCRIPTION OF THE SIX CENTRES

479

Verse 55

Tosdkite niii samdhyayorathe diva yogi svabhavasthito
moksajhananidanametadamalam suddham ca guptarh par am.
Srimacchrigurupadapadmayugaldlambiyatantarmana -
stasyavaiyamabhistadaivatapade ceto narinrtyate.

If the Yogi who is devoted to the Lotus Feet of his Guru,
with heart unperturbed and concentrated mind, reads this
work which is the supreme source of the knowledge of
Liberation, and which is faultless, pure, and most secret,
then of a very surety his mind1 dances at the Feet of his
Ista-devata.

Commentary

He here speaks of the good to be gained by the study of the verses
relating to the six Cakras.

u Heart unperturbed” (Svabhava-sthitah). — i.e., engrossed in his own
true spiritual being.

“ Concentrated mind ” (Yatantarmanah) — i.e,, he who by practice of
Yoga has steadied and concentrated his mind on the inner spirit
( Antaratma) .

The rest is clear.

Here ends the Eighth Section of the Explanation of the Verses
descriptive of the Six Cakras, forming part of the Srl-tattva-cintamani,
composed by Sri-Purnanandayati.

1 Cetas or Citta.

THE FIVEFOLD FOOTSTOOL1 (PADUKA-PANCAKA)
Introductory Verse 2

I meditate on the Guru in the Lotus of a thousand petals,
which is radiant like the cool rays of the full moon, whose
lotus hands make the gestures which grant blessing and
dispel fear. His raiment, garland, and perfumes, are ever
fresh and pure. His countenance is benign. He is in the
Hamsa in the head. He is the Hamsa Himself.

1 The meaning of this is explained in v. 7, post.

2 This verse is inserted as it was found in a manuscript belonging to
the late Acalananda-Svami, now in the possession of the Varendra
Anusamdhana Samiti.

482 THE SIX CENTRES AND THE SERPENT POWER

Verse 1

Brahmarandhra-sarasiruhodare
nityalagmmavadatamadbhutam
Kundalivivarakandamanditarh
dvadasarnasarastruham bhaje*

I adore the wonderful White Lotus of twelve letters 1 which
is within the womb (Udare) of, and inseparable from, the
pericarp of the Lotus in which is the Brahma-randhra, and
which is adorned by the channel of Kundali. 2 3

Commentary

The hymn Paduka-pancaka, composed by Him of Five Faces,8
destroys all demerit,4 5 Kallcarana by his Tika called Amala (Stainless)
makes patent its beauty.

Sada&va, the Liberator of the three Worlds, being desirous of speak¬
ing of Gurudhyana-Yoga 6 in the form of a hymn (Stotra), first of all
describes the place of the Guru.

The verb Bhaje is First Person Singular, Atmanepada, emphasizing
that Siva Himself adores or worships. He says, “ I do adore or worship.”
By saying so He expresses the necessity that all worshippers (Upasakas)
of the Mantras revealed by Him should adore this wonderful twelve-
petalled Lotus. He thus shows the necessity of His worship.

1 DvadaSarna — that is, twelve petals. The petals of the lotus are not
independent of the letters thereon.

2 That is, the Citrinl-Nadi. The lotus rests on the upper end of
Citrim.

3 Siva. See as to the five faces the citation from the Lingarcana-
Tantra, v. 7, post. There is also a concealed sixth face, “ like the colour
.caused by deadly poison,” known as Nilakantha.

4 Aghas — sin and sorrow, pain and penalty.

5 Yoga with the Supreme known as the Guru.

THE FIVEFOLD FOOTSTOOL (PADUKA-PANGAKA) 483

The meaning of this verse in brief is this : I adore the twelve-petalled
Lotus which is within the pericarp of the Sahasrara.

“ Wonderful ” (Adbhuta). — It excites our wonder by reason of its
being pervaded by the lustre (Tejas) of Brahman, and for other reasons.

“ Lotus of twelve letters ” (Dvadaiarna-sarasiruha) — i.e., the Lotus
which contains twelve letters. The twelve letters, according to those
learned in the Tantras, are the twelve letters which make the Gurumantra;
they are g, f , i£, f, 3, <5, q, *, q_Sa, ha, kha, phrem, ha, sa,

ksa, ma, la, va, ra, yum. Some say that by Dvadaiarna is meant the
twelfth vowel, which is the Vag-bhava-bija.1 But that cannot be. If it
were so, the authority quoted below would be tautologous: “(Meditate
on) your Guru who is Siva as being on the lustrous (Hamsapitha,
the substance of which is Mantra — Mantra-maya) , which is in the pericarp
of the Lotus of twelve letters, near the region of the Moon 2 in the
pericarp, and which is adorned by the letters Ha, La, and Ksa, which
are within the triangle A-Ka-Tha. The lotus of twelve letters is in the
pericarp (of the Sahasrara).’ 9

The above passage speaks of the Mantramaya-pitha. The Mantra
substance of this Pitha is the Guru-mantra in the form of Vag-bhava-bija.3
There would therefore be a repetition of the same Mantra.4 “ Dvada-
sarna ” is made up by Bahuvrihi-Samasa — that in which there are
DvadaSa (twelve:) Arnas (letters). This lotus has therefore twelve petals,
on which are the twelve letters.

It is true that the letters are not here specified, and there has been
nothing said as to where they are placed; but the Guru-Gita says 5
that “ the letters Ham and Sa surround (that is, as petals) the Lotus,”
wherein the Guru should be meditated. This leads us to the conclusion
that the letters Ham and Sah are repeated six times, thus making twelve,
and so the number of petals becomes clearly twelve, as each petal^contains
one letter. This is a fit subject of consideration for the wise.

1 Le., Blja of Sarasvatl — Aim.

2 Candra-mandala, by the Commentator (reading the locative as
Samipye saptaml, i.e., locative case indicative of Proximity).

3 Aim.

4 That is, if we understand that the body of both the Pitha and the
petals is Aim. The Vagbhava-Bija Aim is the Guru-Bija also.

5 This verse is quoted in full under v. 6, post.

484

THE SIX CENTRES AND THE SERPENT POWER

“ Inseparable from ” (Nitya-lagnam). — That is, it is connected with
the Sahasrara in such a way that the one cannot be thought of without
thinking of the other.

“ Which is within the womb of and inseparable from the pericarp of the
Lotus in which is the Brahmarandhra ” (Brahmarandhra-sarasiruhodara) . —
That is, the Sahasrara, the thousand-petalled lotus in which is the Brahma¬
randhra; within its womb, that is to say, within it (Tanmadhye), that is*
within its pericarp (Tat-karnikayam).

The Kankala-MalinI, in describing the Lotus of a thousand petals,
thus speaks of the place of the Brahma-randhra: “ In its (Sahasrara)
pericarp, O Devdi, is Antaratma, and above it is the Guru; above him
is the Surya Manila and Candra Mandala and Maha-vayu, and above
it is Brahma-randhra.”

Some say that by Udara (belly or interior) is meant within the
triangle in the pericarp. That is not right. The word Udara here means
“ interior ” or “ centre ”. The interior of the Lotus contains its pericarp
but the text does not mean the interior of the triangle in the pericarp,
because* the triangle is not here mentioned. The Syama-saparya quotes
the following explicitly:

“ The Lotus of twelve petals (or Letters) is within the pericarp of
the white Lotus of a thousand petals, which has its head turned down¬
ward, and the filaments of which are of the colour of the rising sun, and
which is adorned by all the letters of the alphabet.” Here the statement
‘ within the pericarp * is explicit.

“ Adorned by the channel of Kundali ” (Kundali-vivara-kanda-mandi-
tam) . — The Vivara (Channel) is that by which Kundalini goes to Siva in the
Sahasrara. The Citrini contains within it this passage or channel. Citrini
is the tube (stalk), as it were, through which the passage runs, and Citrini
adorns and is adorned by this Lotus. As a Lotus rests on its stalk, so does
the twelve-petalled Lotus rest on Citrini and is made beautiful by its stalk.

THE FIVEFOLD FOOTSTOOL (PADUKA-PAftCAKA) 485

Verse 2

Tasya kandalitakarnikapute
klptarekhamakathadirekhaya.

Komlaksitahalaksamandali-
bhavalaksyamabaldlayam bhaje.

I adore the Abode of Sakti in the place where the two
pericarps come together. It is formed by the lines 1 A, Ka,
and Tha; and the letters Ha, La, and Ksa, which are visible
in each of its comers, give it the character of a Mandala.2

Commentary

The Guru should be meditated upon as in the triangle A-Ka-Tha
within the pericarp of the Lotus before-mentioned. He now wishes to
describe the triangle so that an adequate conception of it may be formed.

“ The abode of Sdkti ” (Abalalayam). — By Abala is meant Sakti.
Here She is Kama-kala triangular in form, and the three Saktis, Varna,
Jyesta, and Raudri, are lines of the triangle. These three lines or Saktis
emanate from the three Bindus.3 Kama-kala is the abode of Sakti.

The Yamala speaks of the identity of Kama-kala with this abode.
The passage begins, “ I now speak of Kama-kala,” and proceeding says: 4
“ She is the three Bindus. She is the three Saktis. She is the threefold
Manifestation. She is everlasting. That is, Kama-kala is composed of
the three Saktis spoken of (Triiakti-rupa). He next speaks of the attributes
of Abalalaya (abode of Sakti).

1 A-Ka-Thadi — the lines formed by the letters A to Ah, Ka to
Ta and Tha to Sa. These letters placed as three lines form the three
sides of the triangle.

2 i.e.9 the diagram where the Divinity is summoned and worshipped.

3 Bindu-trayankurabhuta — that is, they have the three Bindus as their
sprouting shoot. (See Kamakalavilasa.)

4 Tribinduh sa trimurtih sa trisaktih sa sanatanl.

486 THE SIX CENTRES AND THE SERPENT POWER

“ The place where the two pericarps come together ” (Kandalita-Karnika-
pute). — Kandala ordinarily means a quarrel in which one attacks the
other with words. Here its significance is merely that the pericarp of
one (the twelve-petalled lotus) is included within that of the other
(Sahasrara).

Place (Puta) , i.e., the place where the triangle is “ formed by the
lines Ay Ka> and Tha ” (Klpta-rekham a-ka-thadi-rekhaya). The sixteen
vowels beginning with A form the line Varna, the sixteen letters beginning
with Ka form the line Jyesta, and the sixteen letters beginning with Tha
form the line Raudri. The Abode of Sakti is formed by these three lines.

The Brhat Sri-krama, in dealing with Kama-kala, say s: “ From
the Bindu as the sprouting root (Ahkura) She has assumed the form of
letters/’ 1 2 *

“ The letters Hay La, and Kfa, which are visible in its comers, give it the *
character of a Mandala ” (Kona-lak§ita-hala-ksa-man(Jali-bhava-laksyam). —
In its comers — i.e., in the inner corners of the aforesaid triangle. The
three comers of the triangle are at the apex,* the right and the left. The
letters Ha, La, and K§a, which are visible there, give the place the character
of a Mandala.

One cannot form an adequate conception (Dhyana) of this triangle
without knowing it in all its particulars, and that is why other authorities
are quoted. This triangle should be so drawn that if one were to walk
round it would always be on one’s left.

The Saktananda-taranginl says: “Write the triangle A-Ka-Tha so-
that walking outside it is always on one’s left.8

Kali tJrdhvamnaya : “ The Tri-bindu 4 is the Supreme Tattva, and
embodies within itself Brahma, Vi§nu, and Siva (Brahmavisnu-sivat-
makam). The triangle composed of the letters has emanated from the
Bindu.” Also: “The letters A to Visarga make the line Brahma which
is the line of Prajapati; the letters Ka to Ta make the most supreme
(Paratpara) line of Visnu. The letters Tha to Sa make the line of Siva.
The three lines emanate from the three Bindus.”

1 Vamavayava-rupinl. Bindu appears in the form of letters by ger¬
minating as a sprout. The letters are sprouts from Bindu: that is, the*
Universe is evolved from Bindu.

2 The triangle, it should be remembered, has its apex downward.

8 Vamavartena vilikhet. The drawing is made in the direction which,
is the reverse to that of the hands of a watch.

4 i.e., the three Bindus considered as one and also separately.

THE FIVEFOLD FOOTSTOOL (PADUKA-PAftCAKA) 487

Tantra-jfvana : “ The lines Rajas, Sattva, and Tamas, surround the
Yoni-Mancjala.” Also: “ Above is the line of Sattva; the line of Rajas is
on the left, and the line of Tamas is on one’s right.” 1

By a careful consideration of the above authorities, the conclusion
is irresistible that the letters A-Ka-Tha go in the direction above-
mentioned.

The S vatan tra-T antra says: “ The lines A-Ka-Tha surround the
letters Ha, La and K§a.” It therefore places the letters Ha, La, Ksa
within the triangle.

It is needless to discuss the matter at greater length.

1 That is, on the left and right of the Yoni or the right and left of the
spectator.

488 THE SIX CENTRES AND THE SERPENT POWER

Verse 3

Tatpute patutaditkadarima-
spardhamanamanipatalaprabham .

Cintayami hrdi Cinmayam vapur-
nadabindumanipithamandalam .

In my heart I meditate on the Jewelled Altar (Manipltha),
and on Nada and Bindu as within the triangle aforespokeiu
The pale red 1 glory of the gems in this altar shames the
brilliance of the lightning flash. Its substance is Cit.

Commentary

The place of the Guru is on the jewelled altar within the triangle.
He therefore describes the jewelled altar (Manipitha).

“ In my heart ” (Hrdi), i.e., in my Mind (Manasi).

“ On the Jewelled Altar and on Nada and Bindu ” (Nada-bindu-mani-
pitha-mandalam) . — The compound word may be formed in two ways:
Mam-pitha-man<Jalam along with Nada and Bindu, (Nada-bindubhyam
saha), or Nada and Bindu and Mani-pitha-mandalam — i.e.9 all these three.
Some interpret this to mean that the Mandala Manipitha is composed of
Nada and Bindu. But that cannot be. Nada is white, and Bindu is red;
and the pale red glory whereby the Mani-pltha shames the lustre of the
lightning flash is neither red nor white.

The Sarada-Tilaka says: “This Bindu is Siva and Sakti,2 and divides
itself into three different parts; its divisions are called Bindu, Nada, and
Bija.” If this be interpreted to mean, as it ought to be, that Bindu is
Para-Sakti-maya, and Blja, Nada, and Bindu, are respectively Fire, Moon
and Sun, then Nada being the Moon is white, and Bindu being the Sun is
red. Purnananda also speaks 3 of Nada as being white like Baladeva etc.

1 Patala.

2 Para-Sakti-maya ==Siva-Sakti-maya.

3 V. 35, Sat-cakra-nirupana, ante .

Plate XVI]

Mahamudra

[To face Page 489

THE FIVEFOLD FOOTSTOOL (PADUKA-PANCAKA) 489

The Brhat-Sri-krama also says: “There was the imperishable
Bindu, lustrous (red) like the young Sun.”

Now, as one is white and the other red, they can never be the pale
red gem. The meaning given by us is therefore correct. The solution is
that Nada is below, and Bindu above, and Mani-pitha in between the two
— thus should one meditate. This has been clearly shown in the Guru-
dhyana in Kankala-malim-Tantra: “ Meditate on the excellent Antaratma 1
in the (region of the) Lotus of a thousand petals, and above it (Antaratma)
meditate on the resplendent throne 2 between Nada and Bindu, and on
this throne (meditate) upon the eternal Guru, white like a mountain of
silver.”

“ The pale red glory of the gems in this altar shames the brilliance of
lightning ” (Patu-tadit-kadarima-sparddhamana-mani-patala-prabham). —
This qualifies Mani-pitha-mandalam. To be “ patu ” is to be able to fully
do one’s work. Now, lightning wants to display itself. Here the idea is
that the pale red lustre of the gems in the Pitha shames the uninterrupted
brilliance of the reddish-yellow (Pingala) lightning flash. It is of a pale
red colour inasmuch as the Mani-pitha is covered all over with gems.

“ Its substance is Cit ” (Cinmayam vapuh). — The Cinmaya or Jnana-
maya body. The body of Nada, Bindu and Mani-pitha is Cinmaya or
Jiiana-maya.3 Others interpret it to mean “ I meditate on the Cinmaya
body of the twelfth vowel,4 the Bija of Sarasvati, which is the Guru-
mantra.” But that is wrong. The Guru is white, and his Bija is also
white; to attribute to it a pale red lustre would be incongruous.

1 This Antaratma is Hamsa. Unless the words in the text, “ in the
lotus of a thousand petals,” be read Samlpye saptami, the view here
expressed differs from that adopted by Kalicarana, that Hamsa is in the
twelve-petalled lotus.

2 Simhasana — lit., lion seat, the seat of the honoured one, the King’s

seat.

3 That is, their substance is pure Cit not in association with Maya.

4 The Bija of Sarasvati or Vagbhava-Bija is Aim. Ai is the twelfth
vowel.

490 THE SIX CENTRES AND THE SERPENT POWER

Verse 4

Vrdhvamasya hutabhuksikhdtrayam
tadvilasaparibrrhhanaspadam .

Visvaghasmaramahoccidotkataih

vyamriamiyugamadihamsayoh.

I intently meditate on the three lines above it (Manipltha),
beginning with the line of Fire, and on the brilliance of Mani-
pitha, which is heightened by the lustre of those lines, I also
meditate on the primordial Hamsa,1 which is the all-powerful.
Great Light in which the Universe is absorbed.2 3

Commentary

On Hamsa-pltha, which is within the triangle on Mani-pltha, between.
Nada and Bindu, is the place of the Guru. He now wishes to describe
Hathsa and the triangle in order that a dear conception of these two may
be gained.

The meaning of this verse is, shortly this : I meditate on the primor¬
dial Hamsa,8 I meditate on the three lines, beginning with the line of Fire,
above the place of Mani-pltha and also on the glory of the Mani-pltha itself
illumined as it is by the light of the three lines of Fire and others. The
verb “ I meditate ” occurs once in this verse, and governs three nouns in
the objective case.

“/ intently meditate” (Vyamrsami). — That is, I think with mind
undisturbed, excluding all subjects likely to interfere with my thoughts.

“ Above it ” (Ordhvam asya) — that is, above Mani-pltha.

“ The three lines beginning with the line of Fire ” (Huta-bhuk-Sikha-
trayam). — This compound word is made up according to the rule known.

1 That is, the Parama-hamsa which is both Prakrti and Purusa.

2 Lit., “ Light which devours the Universe.”

3 £.<?., the union of Ham and Sah whereby the Hamsa is formed.

THE FIVEFOLD FOOTSTOOL (PADUKA-PANCAKA) 491

as Saka-parthiva, by which the word Adi, which comes in between two
words is dropped. Adi means “ and others The Line of Fire,1 which
is called the Line Varna, emanates from Vahni Bindu in the South, and
goes to the North-East Comer; and the Line of Moon emanates from
Candra-Bindu in the North-East Corner, and goes towards the North-
West Corner: this is the line Jyestha. The Line of Sun emanates from
Surya Bindu in the North-West Corner, and reaches Vahni Bindu: this
is the Line Raudri. The triangle which is formed by the three lines
uniting the three Bindus is Kama-kala (Kama-kala-rupam).

The Brhat-Sri-krama says: “ She whose form is letters is coiled up
in the Bindu and comes out thereof as a sprouting seed from the South.
From there 2 She goes to the l£ana corner (N.-E.). She who thus goes is
the Sakti Varna. This is Citkala Para and the line of Fire. The Sakti
which has thus gone to the l£ana corner then goes in a straight line (that
is, to the N.-W.). This line is the line of Jyestha. This, O Paramesvarl,
is Tripura, the Sovereign Mistress. Again turning left 8 She returns to
the place of sprouting. She is Raudri, who by Her Union with Iccha
and Nada makes the Srngata.” 4

The MaheSvari-samhita says: “ Surya, Candra and Vahni are the
three Bindus, and Brahma, Visnu and Sambhu are the three lines.”

The Prema-yoga-tarahgini, in describing the Sahasrara, quotes an
authority which is here cited, clearly showing that the place of the Guru
is within this triangle. “ Within it is the excellent lightning-like triangle.
Within the triangle are two imperishable Bindus in the form of Visarga.
Within it, in the void, is Siva, known by the name of Parama.” 6

1 Here Fire is the origin of life, and is therefore associated with
Brahma. Moon is associated with Visnu. And the Sun spoken of here
stands for the twelve suns (Aditya) which rise to burn the world at
dissolution (Pralaya).

2 Yasmat is according to the reading given in the original. The same
passage is quoted elsewhere reading yamyat (from the south) in place of
yasmat.

3 Reading vakribhuta punar vame for vyaktlbhuya punar vame.

4 According to another reading, “ By the union of Iccha and Jnana,
Raudri makes the Srngata.” The passage above quoted shows that the
Kama-kala is a subtle form of Kundalini, more subtle than the A-Ka-Tha
triangle. Cf. Anandalaharl, v. 21, where the Suksma-dhyana of Kunda¬
lini is given.

5 i.e ., Parama-Siva.

492 THE SIX CENTRES AND THE SERPENT POWER

Samkaracarya also has shown this clearly in his Anandalahari.
The Author of the Lalita-rahasya also speaks of the Guru as seated on
Visarga. Visarga is the two Bindus, Candra and Surya, at the upper
angles of the (down-turned) triangle.

“On the primordial Hama ” (Adi-hamsayor-yugam). — Literally
interpreted it would mean the union of1 the primordial Ham and Sah.
By Adi (first) is implied the Parama-hamsa, which is also known as
Antaratma, and not the Jivatma, which resembles the flame of a lamp.
The Hamsa here is the combination of Prakrti and Purusa.

In Agama-kalpadruma-pancaiakha it is said: “ Hamkara is Bindu,
and Visarga is Sah* Bindu is Purusa, and Visarga is Prakrti. Hamsa is
the union of Pum (Male) and Prakrti (Female). The world is pervaded
by this Hamsa.”

Some interpret “Asya Ordhvath” to mean “above Mani-pitha,” and
say that the verse means: “ I meditate on the union of the two who con¬
stitute the primordial Hamsa above Mani-pitha.* * This is wrong. The
Kankala-malini speaks of the Mani-pitha as above Hamsa and between
Nada and Bindu. So how can these be below Hamsa ? This is impossible.
This also shows the impossibility of the reading adopted by some — namely,
Huta-bhuk-tikha-sakham 2 in place of Huta-bhuk-fikha-trayam . If this reading
were accepted, then the words Urdhvam asya (above it) have no meaning.
The interpretation “ I meditate on the union of,” as given above, may,
however, be understood in the following sense. We have seen that the
Kankala-malini speaks of the Hamsa as below the Mani-pitha, which is
between Nada and Bindu. The interpretation mentioned is in great con¬
flict with the view of Kankala-malini. But if Huta-bhuk-Sikha-trayam be
read as qualifying Hamsa, then the difficulty may be removed. Then
the meaning would be: “ Below Mani-pitha is Hamsa, and above it is the
triangular Kama-kala which is formed by the Hamsa.” 3

1i.e.> Ham and Sah. The union of the two makes Hamsah. This
is the beginning and end of creation. The outgoing breath (NiSvasa)
Ham of the Supreme is the duration of the life of Brahma the Creator
(cf, Tavayur mama ni£vasah — Prapancasar a-Tantra, Ch. I) and Sah is
the indrawing breath by which creation returns to Prakrti.

2 Huta-bhuk-^ikha-sakha — the friend of the flame of Fire. By this is
meant Vayu (air). As there is no Vayu in this region, therefore Vayu
cannot be above the triangle or above Mani-pitha.

3 Tasya parlnatasya. Apparently the sense is that the three Bindus,
or Hamsa are below, but that the triangle which they collectively form,
or the Kama-kala, is above, and in this sense the Hamsa is both above and
below Mani-pitha.

THE FIVEFOLD FOOTSTOOL (PADUKA-PAftCAKA) 493

“ Which is the all-powerful Great Light in which the Universe is absorbed
(Visva-ghasmara-mahoccidotkatam) . — “Bhaks” and “ Ghas ” mean the
same thing. The root “ Ghas ” means “ to devour,” and the roots
“ Cid,” “ Hlad,” and “ Dip,” all mean “ to shine ”. The Great Light
(Mahoccit) which is the Devourer (Ghasmara) of the Universe: By that
is meant that It is all-powerful (Utkata). Utkata, which literally means
very high, here means very powerful.

494

THE SIX CENTRES AND THE SERPENT POWER

Verse 5

Tatra nathacararui ravindayoh
kunkumdsavapanmarandayoh.

Dvandvamindumakarandasztalam
manasam smarati mangaldspadam.

The mind there contemplates the two Lotuses which are the
Feet of the Guru, and of which the ruby-coloured nectar is
the honey. These two Feet are cool like the nectar of the
Moon, and are the place of all auspiciousness.

Commentary

Having described the place where the two Lotus Feet of the Guru
should be meditated upon, he now speaks of the (Sadhaka’s) union there¬
with by meditation (Dhyana) on them, in this and the following verse.

“ There ” (Tatra) — i.e., in the triangle on the Mani-pitha. The
meaning of this verse, in short, is: “ The mind there, within the triangle
on the Mani-pitha, contemplates upon the Lotus Feet of the Guru.”

“ Of which the ruby-coloured nectar is the honey ” (Kunkumasava-pari-
marandayoh). — This qualifies “the lotuses”. Kunkuma means red, the
colour of lac. The excellent nectar which is of the colour of lac is
the honey of the Lotus Feet of the Guru. Some read “ Jhari ” for “ Pari ” ;
the meaning would then be: “from which flows like honey the ruby-
coloured nectar.”

“ Cool like the nectar of the Moon ” (Indu-makaranda-Sitalam) — i.e.,
they are cool as the nectar-like beams of the Moon. As the beams of the
Moon counteract heat, so does devotion to the Feet of the Guru overcome
sorrow and suffering.

‘ * Place of all auspiciousness ” (Mangalaspadam). — It is the place
where one gets all one desires. The sense is that by devout concentration
«ron the feet of the Guru all success is attained.

THE FIVEFOLD FOOTSTOOL (PADUKA-PANGAKA)

495

Verse 6

Nisaklamanipddukdniyamitdghakoldkalam
sphuratkisalaydrunam nakhasamullasaccandrakam .
Pardmrtasarovaroditasarojasadrocisam
bhajami tirasi sthitam gurupaddravinddvayaih.

I adore in my head the two Lotus Feet of the Guru. The
jewelled footstool on which they rest removes all sin. They
are red like young leaves. Their nails resemble the moon
shining in all her glory. Theirs is the beautiful lustre of
lotuses growing in a lake of nectar.

Commentary

He says here: “ I adore the two Lotus Feet of the Guru, resting
on the footstool already described in my head.” By adoration here
meditation is meant.

“ The jewelled footstool on which they rest removes all sin ” (Nisaktamani-
paduka-niyamitagha-kolahalam) . — That is, all the multitude of sins are
removed by devotion to the jewelled footstool which serves as the resting-
place of His Feet. Or it may be interpreted thus: “ The footstool which
is studded with gems — that is, the Mani-pitha-man^ala which is the footstool
— removes all the multitude of sins. By meditating on the Feet of the
Guru as resting on this stool all sins are destroyed.” Or it may be thus
interpreted: “The five footstools with which are inseparably connected
the gems (by which are meant the Cintamani-like feet of the Guru) destroy
all the multitude of sins.” By meditating first on the fivefold footstool,
and then on the feet of the Guru as resting thereon, sin is removed. As
the removal of sins is effected by meditation on the fivefold footstool, it is
the cause which effects such removal.

“They are like young leaves ” (Sphurat-kisalayarunam). — That is,
the feet of the Guru possess the red colour of newly opened leaves. The

496 THE SIX CENTRES AND THE SERPENT POWER

leaves of the Mango and Kenduka 1 tree when newly opened are of a red
colour, and comparison is made with them.

“ Their nails resemble the moon shining in all her glory ” (Nakha-samul-
lasat-candrakam) — i.e.s the toe-nails are like so many beautifully shining-
moons.

“ Theirs is the beautiful lustre of lotuses growing in a lake of nectar”
(Paramrta-sarovarodita-saroja-sadrocisam). — That is, they have the clear
lustre of lotuses growing in a lake of nectar. He means to say that the
excellent nectar drops constantly from the Lotus Feet of the Guru. Purna-
nanda has said the same thing in v. 43 of the Sat-cakra-nirupanam. The
excellent nectar is the lake on which the Feet show like lotuses. It has
been said that the place of the Guru is between the pericarps of the two
Lotuses afore-mentioned. Now, a question may be raised as to whether
it is in the pericarp of the twelve-petalled lotus below, or in that of the
Sahasrara above. To solve this the following passages are quoted :

Brhat-Srikrama : “Then meditate upon the Lotus which with its
head downward is above all, and which drops nectar on the Sakti of the
Guru in the other Lotus.”

Yamala: “ The Lotus of a thousand petals is like a canopy; 2 * it is
above all, and drops red nectar.”

Gurugita: “ In your own Guru meditate on the Supreme Guru as
having two arms in the Lotus whose petals have the letters Ham and Sah
and as surrounded by all the causes 8 of the universe. Although He mani¬
fests in all in varying degrees, He is without and beyond the Universe.
On His will there are no limitations.4 From Him emanates the Light of
Liberation. He is the visible embodiment of the letters of the word 5 * *
Guru.”

The Syama-saparya quotes the following: “The Lotus Sahasrara
downward turned, in the head, is white. Its filaments are of the colour
of the rising sun; all the letters of the Alphabet are on its petals. In the

1 Diospyros glutinosa.

2 Which is an emblem of supremacy.

the Avan tar a-karana-£ar Iras . See Sat-cakra-nirupana, w. 39

et seq.

4 Svacchandam atmecchaya=By His own will He is free.

6 Cf Mantrarna devata prokta devata guru-rupinl.

The word Guru signifies many beneficent qualities. (See Kularnava,

Tantrik Texts, Vol. V, Gh. XVII.)

Baddha -Padmasana

THE FIVEFOLD FOOTSTOOL (PADUKA-PANCAKA) 497

pericarp of the Sahasrara is Candra Mandala, and below the pericarp is
the lustrous lotus of twelve petals which contains the triangle A-Ka-Tha,
marked out by the letters Ha, La and Ksa. Meditate there on your Guru
who is Siva, seated on the Hamsa-pitha which is composed of Mantras.”

The above and similar passages indicate that the place of the Guru
is in the pericarp of the Lotus of twelve petals.

The Kankala-Malim says: te Meditate on the excellent Antaratma
in the Lotus 1 of a thousand petals, and on the shining throne which is
between Nada and Bindu, and (on the throne) meditate constantly upon
your own Guru, who is like a Mountain of Silver,” etc.

The Yamala says: 2 “ (Meditate on your Guru) in the Lotus of a
thousand petals. His cool beauty is like that of the full moon, and His
Lotus hands are lifted up to grant boons and to dispel fear.”

The PuraScarana-rasollasa (Gh. VII) has the following dialogue:
“ Sri Mahadeva said : ‘ There in the pericarp of the wonderful everlasting
Lotus of a thousand petals meditate always on your own Guru.’ Sri-
Parvati said: c The head of the Great Lotus of a thousand petals, O Lord,,
is always downward turned; then say, O Deva, how can the Guru
constantly dwell there?9 Sri-Mahadeva said: ‘Well hast thou asked, O
Beloved. Now listen whilst I speak to Thee. The great Lotus Sahasrara
has a thousand petals, and is the abode of Sada-Siva and is full of eternal
bliss. It is full of all kinds of delightful fragrance, and is the place of
spontaneous bliss.8 The head of this Lotus is always downward, but the
pericarp is always turned upward,4 and united with Kundalini is always
in the form of a triangle. *

The Bala-vilasa Tantra has the following: “ Sri-Daksinamurti said:
* As you awake in the morning meditate on your Guru in the White Lotus
of a thousand petals, the head of which great Lotus is downward turned,
and which is decorated with all the letters of the Alphabet. Within it is
the triangle known by the name of A-Ka-Tha, which is decked by the

1 Or in the region of the lotus of a thousand petals.

2 The Commentator does not say from which of the different Yamalas
he has quoted this and the passage in the first group.

8Sahajananda — that is, the bliss springs up itself. This bliss is
Svabhava.

4 That is, apparently, if we regard that portion of the pericarp which
is attached to the lotus as its head. The triangle is A-Ka-Tha.

498 THE SIX CENTRES AND THE SERPENT POWER

letters Ha, La and Ksa. He of the smiling countenance is on the Harhsa-
pitha,1 which is in the region of the Candra-Mandala within it (the
Sahasrara).’ Sri-Devi said: ‘ O Lord, how does the Guru stay when its
head is turned downwards?* Sri-Dak§inamurti said: ‘The Candra-Man¬
dala in the pericarp of the Lotus of a thousand petals is turned upward;
the Hamsa is there, and there is the Guru’s place.’ ”

These and similar passages speak of the place of the Guru as in the
pericarp of the Lotus of a thousand petals.

As there are two distinct methods, one should follow the instruction
of the Guru and adopt one of the two in his Sadhana (Anus tana). For
it has been laid down in the Kularnava-Tantra (Ch. XI): “Beloved
Vedas and Tantras handed down to us by tradition, as also Mantras and
usages, become fruitful if communicated^ to us by the Guru, and not
•otherwise.”

1 Kama-kala.

THE FIVEFOLD FOOTSTOOL (PADUKA-PAiSJCAKA)

499

Verse 7

Padukapancakastotram pancavaktradvinirgatam.
Sadamnayaphalapraptam prapance catidurlabham.

This hymn of praise of the Fivefold Footstool was uttered
by Him of Five Faces. By (the recitation and hearing of)
it is attained that good which is gained by (the recitation and
hearing of) all the hymns in praise of Siva. Such fruit is
only attainable by great labour in the Wandering (Samsara).

Commentary

He now speaks of the good gained by reciting and listening to this

Stotra.

“ Hymn of praise of the fivefold Footstool ” (Paduka-pancakastotram) . —
Paduka means a footstool (Pada-raksana-dhara) . The five of these are:
(1) The (twelve-petalled) Lotus; (2) the triangle A-Ka-Tha in its pericarp
(3) the region of the Nada, Bindu, and Mani-pitha in it; (4) the Haihsa
below; and (5) the triangle on the Mani-pitha. Or they may be counted
thus: (1) The Lotus (i.e., twelve-petalled); (2) the triangle (A-Ka-Tha);
(3) Nada-Bindu; (4) the Mani-pitha Mamjala; (5) the Hamsa— which is
above it and taken collectively form the triangular Kama-kala.1

1 These two accounts appear to agree as to the position of the follow¬
ing in the order stated — viz-, twelve-petalled Lotus with A-Ka-Tha triangle
in which are Mani-pitha, with Bindu above and Nada below. There
remains then to be considered the position of Hamsa and the Kama-kala
which they form. Both are one and the same, the first being the three
Bindus, and the second the triangle; they make (Kama-kala), from which
emanates (and in this sense forms part of it) the lower A-Ka-Tha triangle
(for this Varna-maya). In the second classification, the three Bindus and
the triangle (Kama-kala) which they form are treated as one, and placed
above the Mani-pitha. In the first classification, apparently with a view
to gain accordance with the Kankala-malini-Tantra cited under v. 4, the
Hamsa and the triangle which they form are taken separately, the first
being placed below and the other above Mani-pitha.

500 THE SIX CENTRES AND THE SERPENT POWER

Stotra is a hymn of praise. This hymn, including the verse which,
speaks of the benefit to be gained by listening to it, is one of seven verses.

“ Uttered by Him of Five Faces” (Pafica-vaktrad vinirgatam). — The
Five faces of Siva as given in the Lingarcana Tantra are: “ On the West 1
(t.tf., back) is Sadyo-jata; on the North (i.e., left) is Vama-deva; on the
South (right) is Aghora; and on the East (front) is Tat-purusa. Uana
should be known as being in the middle. They should thus be meditated
upon in a devout spirit.” Vinirgata means uttered (lit., come out) — that
is, uttered by these Five Faces.

“ By it is attained that good” (Sa^amnaya-phala-praptam). — This
literally means: “ by it is obtained the fruit of what has been spoken by
the Six Mouths.” The Six Faces are the five given above and a sixth
concealed one which is below, called Tamasa. This is alluded to in
§advaktra-nyasa in the Siva-Tantra thus : “ Om Ham Hrim Aum Hrim
Tamasaya Svaha ” ; as also in the meditation (Dhyana) there given, thus :
“ The lower face, Nila-kanta, is of the colour caused by the deadly poison
Kala-kuta ” 2

Sadamnaya is what has been spoken by these Faces — that is, all
the hymns of praise to Siva. By the fruit of this is meant the benefit gained
by reciting or listening to all these Mantras, and practising the appropriate
Sadhana. This is what is gained through this hymn.

“It is attainable by great labour in this Wandering ” (Prapafice
catidurlabham). — By Prapaiica is meant this Samsara (Wandering or
World), comprising the Universe from all effects up to Brahma, and which
is shown by Maya. It is difficult of attainment (Durlabha), as it is the result
of manifold merit acquired by the practice of laborious endeavour (Tapas)
in previous births.

End of the Commentary (TippanI) of the Name of Amala.
(Stainless), written by SrI-Kallcarana on the Paduka-pancaka-Stotra.

1 The direction one faces is the East.

2 The poison churned out of the ocean and drunk by Siva. The word
means the secret emissary of Death.

APPENDIX I

INDEX OF HALF VERSES

PAGE

Angaccadai parivrtam

356

Etannxrajakarnikd

377

Atrdste khalu kdkini

375

Etat padmdntardle

397

Atrdste lakini sd

369

Etasyd madhyadese

447

Atrdste ^Uusurya

443

Atraiva bhdti satatam

362

Atha tantrdnusarena

317

Athadhdrapadmam

330

Kandarpo ndma vdyuh

340

Advaitaearavadi

400

Kundali uivarakanda

482

Adho vaktram kdntam

419

Kujanti kulakundali

346

Adho vaktra mudyat

330

Kecidbrahmdbhidhanam

450

Amupnin dhdrdydh

332

KeJdgrasyatisuksmd

447

Ardhendurupalasitam

358

Konalaksitahalaksa

485

Ajfidnamdmbujam tat

394

Gadyaih padyapadddibhUca

381

Arogyam tasya nityam

354

Catur bdhubhusam

334

Jdam sthdnam jftatvd

440

Cintaydmi hrdi

488

Iha sthdne cittam

390, 393

IfiOj sthdne devah

404, 430

lha sthdne line

Iha sthdne viptoh

404

411

Jvaladdipakdram

407

Iha sthdne sdkfat

407

Jna

Jhdtvaitatkramamuttamam

477

Ucyate paramdnanda

317

Tatpufe patutadit

488

Tatra nathacaramravin da

494

V rdhvamasya hutabhuk

490

Tadantalcakre S smim

402

502 THE SIX CENTRES AND THE SERPENT POWER

PAGE

Tadabhydsadyogi

404

Tadurdhve candrdrdhah

402

Tadurdfwe saftkhinyd

419

Taddivyamrta-ahdrayd

474

Tammadhye karundnidhdnam

373

Tanmadhye dtririi sd

326

Tanmadhye Paramd kald

351

Tanmadhye pavanaksaram

373

Tanmadhye lihgarupi

343

Tanmadhye hakim sd

394

Tasya kandalita

485

Tasyahkadesakalitah

360

Tasyantare pravilasat

358

Tasya madhyantarale

450

Tasyordhve ndbhimule

366

Tasyordhve bisatantu

346

Tasyordhve hrdi pahkajam

371

Trikalandm darii

390

Trikonam tasydntah

428

Trinetrah pancasyah

384

Dvandvamindumakaranda

494

Dha

Dhatturasmerapufpa

320

Dhyatvaitannabhipadmam

369

Dhydtvaitanmulacakra

354

Dhydndtmd sadhakendrah

400

Dhyayedisfaphalapraddm
Dhyayedyo hrdi pahkajam

466

329

Dhyayedvaisvanarasya

366

Dhyayenmesadhirudham

368

Na ca brahma visnuh

393

Nanayudhodyatakaraih

362

Namndnahatasamjrlakam

371

Nirvdndkhyakald

445

Nisaktamanipaduka

495

Nitvd tam kulakundalim

466

Param devyd devi

438

Param nityarr devam

411

Pardmrtasarovro

495

Padukapaftcakastotraih

499

Pitdihbarah prathama

360

PAGE

Bdndkhyah sivalingakah 377

Brahmadvdram taddsye 328

Brahmadvarasya madhye 455

Brahmarandhrasarasiruha 482

Brahtndkhydydh sirayah 460

Brahmdndddikatdha 351

Bha

Bhasmdliptahgabhusd 368

Bhanormandalamandita 379

Bhitva dediyate tat 326

Bhitva lihgatrayam 460

Bhujaih pdtdbhityankusa 384

Bhutandmadhi daivatam 445

Merorbahyapradese 320

Tadayogi pafyet 415

ToSdhite niJi samdhyayoh 479

Togisah soSpi 364

Yogtfo bhavati 381

Layasthanam vayoh 415

Lasatpitavarnam 332

Ldksdbham paramd 474

Vajrakhyd vakiradeh 340

Vaiedatra devi ca 337

Vidyutkotisamana 443

Vidyut purnendubimba 343

Vidyunmaldvildsam 397

Vidyumdld vilasa 328

VUuddhakhyam kanthe 384

Vtivaghasmaramahoccit 490

Sankhdvartanibhd 346

Sivasthanam saivah 438

Stiuh srstikari 334

INDEX OF HALF VERSES

503

PAGE

Srlmacchri gurupada

479

Samdste purnendu

384

SvdsocchvdsavibhaHjanena

346

Samdste sarvefah

433

Sindurapurarucira

356

§a

Sugaptarh tadyatnat

430

Sudhamfoh sarhpurnam

388

Sadamndyaphalaprdptam

499

Sudhadhdrdsdram

433

Sudhasindho suddhd

388

Svddhisthdnakhyametat

364

Samsarc na hi jany ate

477

Samagra Jaktih sydt

440

Samdnoditancka

337

Hastaih pdsakapdla

375

Samdste tasydntah

428

Humkarenaiva devim

455

APPENDIX II

INDEX OF AUTHORS

PAGE

Agalanandasvami

481

Acyutananda

267, 269

Acyutanandasvami

135

Anantakrsnaiastrin

17, 134, 144,

147, 178, 179, 244, 246, 265

Anye

439

Appayyadiksita

256, 267

Acaryah 167, 171, 418, 419,

, 467

Adityarama-bhattacarya 257

Anandagiri 264, 265

ISanaiiva 421

Utkaladimata 409

Kapalika 277, 278

Kalicarana 4, 1 19, 128, 329,
338, 346, 393, 407, 442, 443,

476, 482, 489, 500
Kaviraj aiarman 267

Krsnacarya 267

Ke^avabhatta 268

Ke^avabharati 472

KeSavacarya 472

Kaivalyasrama 268

PAGE

Gangadhara

268

Gangahari

268

Gane^ah

450

Gopalacakravartin

423

Goplramanatarkapravacana

Govindalamkaravagiiabhatta-

268

carya

269

Gaudapada

267

Gaudapadacarya

265

Gautama

Gauri-kanta-sarvabhauma-bhat-

tacarya

268

Jagadisa

268

Jagannathapaficanana

Jaganmohanatarkalamkara

268

136,

137

Dindima

146, 228,

269

Tarkalamkara

116

Tantrikah

Daksinamurti

347, 497, 498

Dayananda

255,256

Dramida

269

INDEX OF AUTHORS

505

PAGE

Dha

Dharma^astrakarah

239

Narasimha

268

Narayana 259, 260,

261, 262, 270

Narayanasvamiayyar

263

Mlakantha

423

Nrsimhanandanatha

133

Naiyyayikah

Pandit

20,21

Patanjali

2, 20, 21

Panini

173

Purnananda

496

Purnanandayati

478

Purnanandasvami 231,

252,268,318

Pravarasena

269

Pauranikah

43, 452

Baladeva

43, 175, 393

Brahmananda

268

Brahmanandasarasvat!

152

Bhaskararaya 44, 79,

81, 120,

133, 134, 167, 171,

172, 173,
218, 368

Madhusudanasarasvatl

264,411

Mallabhatta

268

Mahadeva

269

Mahadevavidyavagiia

268

Mahadevaiatrln

Madhava

264, 277

Mayavadin

292

Mimamsakah

Mukhyopadhyaya

Yajnavalkya

225

Raghavabhatta 32, 43, 47, 99,
131, 168, 177, 348, 358, 367,
372,417,421,422,424,449

PAGE

Ramacandrami&a

269

Ramasurin

269

Ramanuja

185

Laksmldhara 12, 145, 178, 180,

228, 244, 251, 266, 268

Va"

Vallabhacarya 268

Vacaspatuni&a 53, 227

Vaiistha 247

Vijnanabhiksu 156

Vidyaranya 264

Viivanatha 151, 159, 226,
328, 337, 340, 344, 346, 348,
351, 352, 369, 372, 379, 388,
391, 395, 397, 398, 403, 425,
419, 428, 431, 444, 445, 447,

451, 468, 467
Vaisnavah 450

Samkara 55, 64, 90, 171, 185,
226, 264, 275, 276, 277, 278,
296, 319, 327, 328, 329, 333,
341, 345, 346, 347, 351, 354,
356, 366, 373, 377, 375, 381,
386, 391, 393, 398, 412, 415,

443, 456, 468, 474
Samkaramifra 156, 157

Samkaracarya 78, 79, 180, 227,
240, 265, 268, 283, 300, 319,
348, 358, 382, 390, 412, 419,

443, 480, 492

Saktah

450

Suka

247, 269

Saivah

450

Srikanthabhattacarya

269

Srldharasvamin

264,444

Srimadacarya

391

Srlrangadasa

Satyananda

269

Sada^iva

269

Sanaka

246

Sananda

246

Sarhkhya

421

Sayana

51, 373

Saurih

450

APPENDIX III

INDEX OF WORKS

PAGE

Agnipurana 263

Atharva 94

Atharvaveda 94, 263, 270

Advaitamartanda 151

Advaitavcdanta 194

Adhyatmaramayana 432

Adhyatma-viveka 138, 260

Adhyatma-sagara 94

Anekarthadhvam-mafijari 1 33

Annadakalpa-tantra 436

Amara 354, 446

AmarakoSa 212, 325, 384

Amrtanada Up. 193, 194, 214,

221, 222, 261
Alamkara-sastra 239, 350

Astrabhusanadhyaya 361

Ahirbudhnya-samhita 360, 419

Agama 3, 1 78, 247, 248, 274,

277, 329, 348

Agamakalpadruma 131, 210,

437, 453, 457, 492

Atmanatma viveka 390

Atharvajruya 272

Aranyaka 147, 251

Anandalahari 121, 133, 135,
136, 162, 178, 180, 234, 264,
265, 266, 267, 269, 270, 283,

464, 475, 491, 492
AnandaSrama 77, 259, 260, 261, 262

Isa 52

Isa Up. 2

PAGE

ISvarapratyabhij na 79

Utkaladimata 451

Utpattikanda 101

Upam§ad 2, 32, 156, 157, 187,
227, 255, 256, 258, 259, 260,

286, 304, 307, 373, 441
Upanisad-samuccayahi 259

Upasanakanda 185, 279

Rgveda 24, 51, 263, 373

Aitareya-aranyaka 258

Kankala-malini-tantra 42, 164,
350, 420, 425, 429, 436, 457,
470, 484, 489, 492, 497, 499
Kathopanisad 64

Kanada-sutra 157

Karma-kanda 185

Kalpasutra 159, 327

Kadimata 348

Kamakala 45, 47, 111, 428

Kamakala-vilasa-tantra 42, 45,

129, 132, 485
Karika 53, 62, 63

Kalikapurana 132, 133, 452

Kalika^ruti 352

Kali-Urdhvamnaya 130, 486

Kalikulamrta 343, 345

Kalikularnava 344

Kundalinl-kalpataru 93

INDEX OF WORKS

507

PAGE

Kubjikatantra 27, 37, 118

Kulacudamani 32, 38, 39, 43, 218
Kulamava 85, 196, 197, 468,

472, 478, 496, 498
Kulamavatantra 34, 47, 49, 55,

84, 183, 184, 189, 254, 284,

293, 307, 398, 441, 449
Kularnavasamhita 38

Kurmapurana 24, 346

Krsna-y aj urveda 263

Kena Up. 51

Kaivalya-kalika-tantra 407

KoSa 15, 46

KaulaSastra 246

Kaulagama 180

Kausltaki Up. 74

Kriyasara 43

Ksutika Up. 150, 261

Gandharva-tantra 1 3

Gandharva-malika 464

Gita 440

Gurugita 483

Guru-tattva-nirupana 434

Goraksasamhita 1 75, 225, 294, 455
Gaudapada-karika 78, 79

Gautamiyatantra 119, 340, 360,

370, 395, 456

Gha

Gherandasamhita 193, 201, 202,
203/205, 206, 207, 209, 216,

218, 219

Gandi 300, 336, 423

Caraka 154

Candrakalavidya 178

Candraj fiana-vidy aprakarana 154
Cintamani-stava 240

page.

Jnanamava-tantra 50, 406, 410,

412, 436, 452, 454

Tattvadlpika 268

Tattvasamdoha 176

Tantra 3, 13, 27, 35, 39, 42, 50,

53, 71, 84, 85, 95, 104, 119,
122, 124, 129, 140, 147, 148,

154, 158, 159, 160, 166, 202,
203, 204, 230, 259, 263, 274,
277, 284, 296, 299, 300, 307,
317, 319, 324, 337, 349, 425,

470, 483, 498
Tantracudamani 323

Tantrajivana 487

Tantraraja 341, 348, 389

Tantraiastra 1 1, 13, 34, 83, 154,

268, 315, 416
Tantrasara 149

Tantrantara 394, 463, 467

Tantraloka 46, 176

Taittiriya Up. 24, 75, 408

T aittiriya-brahmana 24

T aittiriy aranyaka 122, 145,

146, 147, 251, 269
Todalatantra 42, 429

Tripurarnava 134

Tripurasarasamuccaya 148, 323,

393, 430

Tripurasiddhanta 132

Triiati 19, 28, 50, 51, 55,

194, 226, 227, 270

Devi-bhagavat-purana 263

Devi-bhagavata 121, 134, 243,

423, 464

Dha

Dhyanabindu Up. 76, 109, 115,
116, 209, 210, 211, 214, 215,

215,232, 233,260

Cha Na

Nadabindu Up.

Chandogya Up. 242, 402, 412, 438 Nityapujapaddhati

Nigama

Jfia Nigamatattvasara

Jnanakanda 185 Nityatantra _

Jn an asamkalanl- tantra 156 Nityasodaiika

263, 424
136, 137, 341
38

159, 324, 325
171, 172
472

508 THE SIX CENTRES AND THE SERPENT POWER

PAGE

Nityah|*daya

Niruttaratantra

76, 478

Nirvanatantra 8 1 ,

334, 335,
408, 435, 454

Nyaya

Nrsihmapurvatapini Up. 261

PancadaSi

134

Pancamayaga

135

Panca (Ma) ^akha

457, 492

Padmapurana

450

Pancaratra

419, 424

Patanjala-yoga^utxa

80, 204

Patafijalasutra

64,91

Padukapancakastotra

1, 128,

323, 407,

467, 507, 508

Pura^caranollasa

497

Purana

2, 124

Prapancasara 81, 122, 126, 137,
171, 172, 200, 349, 395, 437, 492
Prapancasaratantra 3, 28, 67, 70,

77, 79, 80, 101, 120, 214, 263, 359
Prabhasakhanda 430, 446

Prayogasara 43, 44, 417

PraSna Up. 258

Pranatosin! 27, 36, 37, 44, 45, 47,
51,55, 99, 119, 120, 137, 175, 227
Premayogatarangini 389, 491

PAGE

Bhutaiuddhi-prakarana 476

Bhairvayamala 45

Manjubhasini 267

Mandalabrahmana Up. 109,

121, 184, 190/ 193, 194, 214,

245,263

Manorama 348, 349

MantraSastra 42, 53, 83, 175,

265, 266

Mahakalasamhita 251

Mahakalitantra 454

Mahanirvanatantra 28, 51, 116,

120, 243, 263, 373, 378, 383
Mahamaya 129

Mandukya Up. 78, 79

Matrkabhedatantra 301

Mayatantra 159, 184, 236, 282,

327, 461, 463
Markandeyapurana 336

Malixrivijayatantra 39

Maheivari-samhita 130, 491

Mimamsa 85

Mundaka Up. 24

Maitr! Up. 262

Moksadharma 187

Ba Yajurveda 24, 94, 373

Yamala 46, 130, 227, 321, 336,

Balavilasatantra 498 344, 485, 496

BijakoSa 416 Yoga Up. 2, 263

Bha Yogakundall Up. 172, 190,

194, 200, 204, 209, 210, 211,

Bhagavadgita 264, 342, 41 1, 214, 215, 224, 232, 234, 263

441, 442 Yogacudamani Up. 152

Bhanumatl 30 Yogatattva Up. 17, 185, 189,

Bhavacudamani 1 36 1 90, 1 95, 209, 2 1 1 , 233, 262

Bhavarthadipa 268 Y ogay ajnavalkya 190

Brhacchrikrama 240, 463, 486, 489 Yogavasistha 229

Brhattrivikramasamhita 423 Yoga^astra 6, 10, 171, 222, 240, 270

Brhadaranyaka Up. 54, 60, 432 Yoga&kha Up. 152, 262

Brahmandapurana 454 Yogasutra 191, 215

Brahmavidya Up. 423 Yogarnavatantra 114

BhOtaiuddhi 1, 257, 262, 263, Yogiiutantra 135,240, 296

264, 386, 416, 423, 425, 458, 462 Yoginlhrdayatantra 17, 27, 28,
BhutaSuddhitantra 110, 229, 33, 39, 45, 102, 118, 120, 167,

243, 321, 323, 325*, 335, 398 176, 177, 295, 431

INDEX OF WORKS

509

Rahasyagama 44, 45

Rajanighantu 404

Ramatapimya Up. 262

Rudrayamala 45, 94, 321, 364,

370,371,395,490

Lalitarahasya 352, 434, 457

Lalitasahasranama 79, 81, 111,
119, 120, 133, 134, 143, 167,

171, 218, 452
Lingarcanatantra 482, 500

Varaha Up. 115, 185, 189, 191,

194, 209, 214, 224, 231, 263
Varahapurana 134, 361

Varnamala 178

Vamakesvaratantra 51, 134, 422
Vi$vasaratantra 22, 51, 119, 120,

137, 331, 335, 472
Visnutilaka 361

Visnupaksiya 267

Visnupurana 134, 361

Vaidyaiastra 110

Vai£e§ika 61

Vaiiesikadarsana 187

VaiSesikapramana 59

V aiSesikasu tr akara 68

Vaisnavatantra 370

Veda 13, 28, 94, 101, 146, 152,
190, 226, 227, 259, 272, 277,
284, 330, 339, 397, 398, 421, 497
Vedabhasya 173

Vedanta ‘ 49, 75

Vedantasara 54, 168

Saktatantrasastra 25, 85

Saktanandatarangini 268, 338,
341, 344, 349, 352, 452, 461, 486
SandilyaUp. 77, 109, 111, 115,

190, 191, 193, 205, 210, 213,

214, 232, 245, 263
Sabaratantra 97

Saradatilaka 32, 41, 43, 45, 47,

51, 98, 108, 118, 119, 120,

167, 176, 177, 193, 227,

259, 348, 358, 367, 372, 386,
398, 405, 421, 422, 424, 449,

452, 463, 468, 472, 488
Sastra 3, 37, 39, 71, 83, 95, 110,
158, 160, 190, 233, 257, 258,
259, 274, 275, 278, 288, 290,
348, 397, 400, 406, 432, 451, 456

Sivapurana 277

Sivasamhita 110, 149, 150, 153, 203

Sukasamhita 254

Suklayajurveda 263

Sunyavada 273

Saivatantra 25, 408, 424

Syamasaparya 484, 505

Srlkrama 136

Sritattva-cintamani 318, 479

Sritattvarnava 136

Srimadbhagavata 47

Sruti 125, 169, 173, 227, 269,
317, 348 401, 405, 408, 423,

432, 441

Srutyantara 173

Svetaivatara 24

Satcakra Up. 270, 272

Satcakranirupana 1,4, 116,225,

226, 264, 268, 318, 413, 496
$atcakrabheda 1 , 264, 311, 318

Samkarabhasya 54

Samkaravijaya 264, 277, 278

Saibkaracaryagranthavali 135

Saktimarga 461

Saktisamgamatantra 101

Sabdastomamahanidhi 333

Saktatantra 25, 29, 38, 101, 290,

291, 297

Samgitaratnakara 113, 114, 138

Sammohanatantra 117, 148,

321, 322, 323, 342, 395, 472
Samhita 85

Samhitaratnakara 156

Saptaiatistotra 337

S^ikhya 54, 56, 61, 63, 64, 65,

68, 74, 75, 124, 233, 300, 424

510 THE SIX CENTRES AND THE SERPENT POWER

PAGE

Samkhyatattva-kaumudI 53, 57

Samkhyadar&ma 463

Samkhyapravacana 53, 63

Samkhyapravacanasutra 27, 56,

57, 62, 64

SamkhyaSastra 64

Samkhyasutra 2, 64

Sama 94, 336

Sahityadarpana 239

Sudhavidyotini 266, 269

Subodhini 441

Subhagodaya 254, 265, 266, 267
SuSruta 70, 75, 113

SuSrutasamhita 4, 76, 173

Sutra 173

Saundaryalahari 17, 121, 144,
147, 228, 234, 252, 254, 265,

266, 267, 300

PAGE

Saubhagyaratnakara 363, 376
Saubhagyavardhini 268

Saubhagyasubhodaya 45, 171,

172, 176

Skandapurana 430

Svacchandasamgraha 167, 413,

419, 425

Svatantratantra 461, 487

Hamsa Up. 215, 259, 260, 441
Hathayoga 459

Hathayogapradipika 99, 148,
153, 184, 185, 189, 191, 201,
205, 207, 209, 210, 211, 212,
214, 215, 222, 224, 225, 226,

228, 239, 405, 458
Hathayogasamhita 19

APPENDIX IV

INDEX OF WORDS

PAGE

AMa

148, 398, 401

AmSarupa

445

Akatha 128,125

1, 130, 407, 453,

454, 483, 485,

486, 487, 491,
497, 498, 499

Akathadi

428, 485

Akara 137,

217, 385, 423, 426

Akaradi

170

Akaradiksakaranta 426

Akula

39, 133, 450

Akulapada

450

Aksagocara

Aksara

101,221,421,423

Aksarakrti

28, 55

Aksaratma

131

Aksaravastha

168, 177

Aksasutra

336

Aksobha

139

Akhanda

26, 99, 239

Acni 45, 46, 72, 97, 99, 120, 134,

135, 145,

248, 249, 295, 410

Agnimandala

410

Agnirupa

323

Agnikhanda

145

Agni^ikha

154

Agnlsomamaya

AgranI

487

Agha

482, 495

Aghora

500

Aghosa

221

Ahka

334, 386

AnkadeSa

360

Ankura

318, 319, 486

Ankurabhuta

485

Ankurarupini

132

Ankura 382, 384,

386, 387, 391, 392

AnkuSakara

35, 102

Ariga

Angaccada

Angayoga

Anguli

Acit

Acidamsa

Acyuta

Acchatva

Aja

Ajananta

Ajapagayatri

Ajapamantra

Ajayata

Ajnana

Anjana

Anima

Anuparimana

Atattvata

AtikuSala

Atigupta

Atitara

Atidurlabha

Atiphalaprada

Atibheda

Ativigalat

AtiSaya

Ati^unya

Atisattva

Atlndriya

Atra

Atha

Adrsta

Adbhuta

Advaya 25, 181,

Advaitavadi

AdvaitacaravadI

Adhah

135, 228, 368, 468
356
456

154, 210, 225
44
44
262
138
412
173
215
76,405
45, 47, 176
28, 54, 430, 432
185, 449, 452
10, 19
66
54
352
429
433, 434
508
352
347, 348
352, 353, 446, 447
431

221, 428, 431
279, 461
58

47, 48, 63
135, 170, 318
311
219, 483
184, 291, 298, 467
401
127, 401
133, 135, 136, 331

512

THE SIX CENTRES AND THE SERPENT POWER

Adhama

Adharma

Adhikrta

Adhikari

Adhidaiva

Adhidaivata

Adhibhuta

Adhimatra

Adhisthatrl

Adhisthatrirupini

Adhisthana

Adhisthanasamya

Adhobhaga

Adhyaksavisyatva

Adhyavasyati

Adhyavasaya

Adhyavasayatmika

Adhyatma

Adhyatmavidya

Adhyasa

Adhva

Ananga

Ananta

Anantara

Ananya

Anaya

Anadi

Anadipurusa

Anadirupa

216

187, 188, 423
63

12, 13, 14, 272
199
44, 446
199
255
424
424
170
252
210
79
62, 63
63
63

167, 199
190
296
152, 153
132
224
474
33

32, 52, 352
52
397
32

Anahata 5, 9, 85, 104, 108, 109,
115, 119, 120, 122, 125, 126,
137, 138, 139, 140, 141, 145,
152, 163, 172, 173, 176, 177,
219, 236, 244, 247, 248, 249,
251, 259, 260, 264, 284, 286,
317, 319, 349, 371, 372, 385,
398, 420, 460, 461, 469, 471
Anahatacakra 93,120, 155,210,

220, 217, 373

Anahatapadma

Anahataiabda

Anirvacya

Anila

Anutapa

Anutapita

Anupahita

Anubhava

Anubhuta

Anuloma 14!

Anusthana

na 469

a 120

51
329

138

139
408

64, 79
64

140, 144, 161, 426, 471
498

PAGE

Anusthanasamya 252

Anustub 272

Anusamdhana 64

Anusara 4

Anusvara 34, 262, 356 402, 403, 416
Aneka 28, 55

Anekani 28

Anena 125

Antab 382,391,431

Antahikarana 15, 26, 56, 57, 61,

62, 64, 82, 107, 121, 173, 193,
194, 221, 233, 281, 421, 422

Antabkaranavrtti 64

Antahpuh 405

Antahprajna 79, 80

Antahsunya 430

Antara 54, 355, 380

Antaranga 192, 193

Antarastha 327

Antaratma 50, 127, 129, 373,
391, 402, 413, 429, 435, 436,

479, 484, 488, 492
itargata 135, 445

Antargata

Antardhauti

Antarbhava

Antarmanah

Antaryaga

Antaryamin

Antastattva

Annamaya

Annamaykoia

Anya

Anyat

Anyatra

Anyatha

Ap.

Aptattva

Apada

Apara

Apare

Aparadha

Aparicchinna

Aparinamya

Aparoksajnana

Apavarga

201

479

146

50, 82, 127
317
15, 66, 75
67

401, 439
401

13, 23, 50, 451
54, 168
II, 121, 141, 145
125
173
49
438
123
26
53
227
66

Apana 77, 78, 198, 210, 211,
213, 214, 220, 226, 231, 233,

311,342, 343,459
Apanavayu 201, 207, 260, 342
Apl 39, 53, 80, 236, 439, 451

INDEX OF WORDS

513

Apurna

PAGE

173

Apurva

447, 448

Apauruseya

227

Aprabuddha

196

Abalalaya

129, 485

Abhayamudra

336, 356, 391, 413

Abhicara

251

Abhimata

389

Abhimana

Abhilasa

342

Abhivyakta

170

Abhitikara

387

Abhedajnana

447

Abhedabuddhi

135

Abhedarupa

44, 236, 462

Amanaska

184

Amaratva

184

Amakala

143

Amurtta

Amrta

121

Amrtavigraha

111,321

Arati

123, 138

Aruna

121, 147, 357, 367

Arkatulya

449

Artha

Arthasrsti

48, 168

Ardhacandra

413

Ardhanusvara

27, 238

Ardhendu

168, 169, 177, 397

Alambusa

114

Avadhana

381

Avasthasamya

252

AvantaraSarlra

416, 423

Avidya 28, 37, 55, 80, 178, 182

Avibhagavastha

167

AviSvasa

138, 433

Avyaktarava

98, 349

Aiuddhasattva

Aivinimudra 202,

207,210, 412,457

AstaSula

333

Astasiddhi

Astangayoga

192, 279, 283

Asamprajnata

192

Asattvata

168

Asurantakacakra

272

Asthidhatu

92, 93, 389

Asvapsam

Ahamkara

Ahamkrti

138

PAGE

Ahampratyaya

Ahetuka

372

Aka£a

Akaiatattva

125

Aka&ibija

386

AkaiamamsI

404

Agama

29, 43, 247, 424

Agneyastra

392

Aghranopadhi

139

Acchadana

409

Ajna

Ajnacakra

Ainavaha-nadi

157

Anji

423, 424, 425

Atapa

378

Atmapratyaksa

256

Atmarati

434

Atmasaksatkara

472

Atma

Adideva

327, 328

Adimurti

336

Adhara

112

Adharakanda

338

Adhidaivata

Adhibhautika

Ananda

Anandakanda

378, 431

AnandamayakoSa

131

Anandasakti

Apah

Apanna

Apyayani

121

Abha

402

Amoda

433, 477

Ardra

375

Alambanavrtti

Alasya

256

Alocana

Avarana

32, 166, 182

Avaranadevata

146

Avirbhava

138

Aia

138, 139, 140

Asana

Asara

433, 434

Astika

Aspada

494

514 THE SIX CENTRES AND THE SERPENT POWER

PAGE

Iccha

Ekajata

101

IcchaSakti

101

Eklbhuta

Ida

Ekagra

194

Itaralinga

126

Indu

Aikya

Indubimba

343

Aikyacintana

401

Indrajala

352

Airavata

117

Indrablja

335

Aindrablja

334

Indriya

Aihikartha

251

Indriyanigraha

390

Indhika

414

Orhkara

120

I$tadevata

Oddiyana

152

Osadhiyoga

201

Ikara

416

Iksana

101

Audarya

138, 139

Irsya

138, 139

l£ana

491, 520

Kakaratattva

341

Isvaratattva 33

, 38, 42, 81, 141

Kancuka

I^varapranidhana

191

Kana

406

I^varasamya

279

Kanthade^a

172

Kadamba

211,361

Kanda

115

Ukara

137, 152, 217

Kandamula

323, 325

Ugrasana

203

Kandarpavayu

233, 341, 342

Uccaranasthana

Kapata

224

Ucchunavastha

Kapalabhati

202

Unayi

213, 215

Kamandalu

336, 355

Uddiyanabandhamudra 217

Kamalasana

472

Uttarakaula

Karangaka

152

Utpanna

44, 137

Karnikaputa

404

Udana

77, 78, 311, 342

Karmasamskara

256

Udgitha

138, 423

Karmayoga

185, 279

Unmana

178

Karmasaya

256

UnmanI

39, 140, 141

Kalacakra

123

Unmesa

31, 428

Kalamaya

Upadlii 28, 49,

54, 55, 134, 185

Kavacabija

206

U pasanabhumika

256

Kakaputa

152

Uma

263

Kakinimudra

201, 206

Ullasita

121, 383

Kapalika

251

Ullekha

Kamakalarupa

131, 499

Kamablja

134, 137

tJrdhvakundalinl

Kamaraja

133, 134

209

Kameivara

33, 132

Urdhvaretas

14, 199, 214

Kameivari

33,47, 121, 132

Ur mi

47, 123, 138

Kamodgama

121, 378, 383

Karanabindu

44, 167, 169, 170

Rjurekha

35, 102

Karanasarlra

54, 140, 471, 504

Rtambhara

194

Karyabindu

44, 170

Rsabha

138, 139

Kalatattva

472

INDEX OF WORDS 515

Kalabandhu

PAGE

Kalamayi

348

Kalika

417

Kalimantra

417

Kavyaprabandha 354

Kutiladrsti

365

Kundalim

1,2, 3, 5,8

Kundaliniyoga

20, 102, 259

Kundalinliakti

1, 36, 41,50

Kundaliyoga

9, 166, 311

Kubjika

KubjinI

369

Kumbhaka

201, 207, 213, 214

Kulakundalini

131, 163, 206

Kuladipa

152

Kulapatha

475

Kulaplthaka

152

Kula^akti

398

Kulagadhana

Kulakulacakra

359

Kuharin!

475

Kurcamantra

458

Krkara

Krpanatha

317

Kaivalya

11, 272, 275, 283

Kaustubha

360, 361

Kauladharma

293

Kaulinl

121

Kramamukti

182

Kriyajnana

182, 186, 200, 282

Kriy5iakti

42, 46, 47, 73

Kruramati

259

Krodhadaivata

271

Kllmkara

134

Kleia

205

Ksakara

426, 471

Ksudrabrahmanda 22, 49, 240,

Ksobhaka

281, 318
424

Khayati

Kha

442

Khatvanga

339, 356

Khamarn

393

Khecara

406

Khecari

37, 206

Khecarlmudra

203, 209, 219,

Ganga

232, 405, 459
Ga

407

Ganapa

393

Gandhatattva

PAGE

236, 420, 470

Gandhatanmatra

58, 469

Gandhavaha-nadi

155

Gandhari

113, 114, 325

Gayatrimantra

285

Gayatrisadhana

285, 286

Gunaksobha

Gunatrayasucaka

135

Gunairaya

300

Gha

Ghasmara

490, 493

Ghranendriya

471

Cakrastha

397

Caksurindriya

471

Candi

300, 337

Caturasra

359

Caturvana

Gandrakala

149

Candrabindu

34, 130, 402,

Candrablja

416, 457, 491
243

GandrasvarupinI

320, 321

Candramandala

128, 144, 235

Garamakala

131

Cavarga

180

Gitkala

135, 353, 356, 491

Citsakti 52

,99, 117, 306, 444

Cittavrtti

183, 185, 222, 468

Cittasuddhi

187

Citrini 111,

148, 150, 159, 320

Citrinlnadi

5, 150, 159, 235

Gidacinmisra

Cidatma

419, 467, 470, 472

Cidananda

32, 77, 240, 463

Cidghana

Cidrupa

31, 50

Cintamani

454, 495

Gintamani-graha

454

Cinmayadeha

305

Ginmatra

417

Cetana

Caitanya

54, 78, 100, 109

Gaitanya-rupini

Gha

Chandas

253

Chaya

345

Chidra

71, 122

516 THE SIX CENTRES AND THE SERPENT POWER

Jagaccaitanya 283

Jagatsaksi 47

Jathara 366

Jada 75, 226, 349

Jananigarbha 167

Japati 76, 189

Jagara 79

Jagrat 2, 67, 79, 81, 90, 91, 245
Jagradavastha 259

Jalamdharabandha 208, 210, 232
JJvadeha 311

Jivanmukti 185, 275, 289

Jivatma 4, 15, 29, 49, 55

61, 65, 66, 120
Jnana 44, 45, 46, 101, 102, 121
Jnanacaksus 5, 374, 470

Jfianavyuha 180

J nanavaha-nadi 157

Jnanayoga 185, 186, 196, 283, 288

JnanaSakti

Jnanatmaka

Jnanendriya

Jyestha-Sakti

Jyotiratma

Jyotsnavati

Jvalana

Tanka

Tavarga

Tham

Dakin!

Dakini^akti

Damaru

Tattva

Tattvajnana

Tattvasamgha

Tatpurusa

Tanmatra

Tamas

Tamoguna

134, 169, 175, 176
170

59, 61, 74, 123,

PAGE

Tamorupa 329

Tarpana 482, 483, 485

Tattvika 16, 110

Tamasika 111, 134,239, 362

Tarakabrahmamantra 436

Taramantra 200

Tiryaggamana 73

Tilaka 339

Turiyada^a 81

Turlyadhama 436

Turiyabrahma 285

Trena 138

Tejastattva 117, 119, 186

Tejomaya 218, 270

Tejorupa 137, 177

Tosa 138

Trikona 121, 126, 137, 138, 142
Trikonakrti 135

Trikonasana 203

Trigunamayi 44

Triputa 152

Tripura 133, 134, 137, 138

Tripuratrikona 137

Tribindu * 44, 47, 130, 138

102, 176

Trimukha

152

271, 272

Trivali

136

413

Triveni

105, 112, 322

152

Tri^aktirupa

485

Tvakdhatu

93, 339

363, 365, 387, 393
180

Tha

Daksinavarta

116,426

243

Danda

323, 337, 356

Dantadhauti

201

Dambha

138, 139

Damstra

363

76, 92, 93, 117, 142

Darsana

421

338

Da£adala

366

152, 365, 376, 396

5, 11, 16, 18, 39,40
229, 239, 282, 318
426
508

16, 41, 56, 58, 62
44, 45, 52, 53
52, 62, 94, 452

Daiamahavidya

Divyacaksus

Divyadrsti

Divyabhava

Dlpakalika

Diptabuddhi

Duskrta

Dedipyate

Devadatta

Devayana

Devayoni

100

313

202

379

164

200, 202
327
78
234
97

INDEX OF WORDS 517

PAGE

Devarca

257

Nadarupini

120

Devdl

136, 431, 437, 471

Nadavarta

152

Deia

272

Nabhikanda

154

Dehadharana

Nabhicakra

113

Daivata

381, 484, 485

Nabhipadma 12, 17,

, 119, 369, 370

Dosadi

364

N amakalavidy a

179

Dyucakra

270, 271, 272

Namarupatmaka

195

Dravyagrahana

259

Narasiihha

271, 272

Dvadaiaditya

449

Narasimha-gayatri

271

Dvadasarna

490, 491

Narasimha-cakra

271

Dvarapuja

262

Nasagravarti

Dvaitabhava

188

Nigarbha

217

Nicaya

138

Dha

Nibodhika

143, 183, 400

Nityananda

232, 353, 354

Dhanamjaya

78, 204

Niyamita

503

Dhamani

104, 112, 154, 408

Niranjana

185, 437, 458

Dharabija

356

Niralamba 184,

260, 405, 407

Dhavala

403,404

Niralambapurl

128, 185

Dhatu

67, 76, 93, 95

Nirodhika

168, 177, 183

Dhama

396

Nirvikalpajriana

Dharanamudra

186

Nirvikalpasamadhi

195, 254,

Dharavaha

381

286, 288, 289

Dhusara

373

Nirgunabrahman 174, 204, 353, 467

Dhumavati

373

Nirguna&va

65, 143

Dhaivata

138, 139

Nivanakala

143, 282, 432

Dhyanayoga

261, 288, 289, 314

Nirvanasakti

144, 437, 450

Dhyanaiakti

396

Nivrttikala

Dhyanairu

138

Nivrttimarga

340

Dhruvamantjala

400

Niscayatmika

170

Dhvaja

331, 332

Niskala

32, 467

Dhvani

85, 86, 87, 97

Niskalaiiva

Niskamakarma

187

Niskriya

299

Nispanda

34, 170

Nakula

152

Nitva

468, 476

Nabhobija

384, 386

Nilakantha

482, 500

Nabhomancjala

385, 386, 390,

Nilasadhana

204

392, 421

Nunnah

172

Navatadit

375

Nrsiihha

262, 270, 272

Naga

78, 355

Nengayanti

173

Nagini

464

Netrapatra

395

Nagendra

387, 393

Nairakulya

Na^icakra

115

Nyasasthana

471

Nadi^uddhi

216,217

Nyasatmaka

449

Nadabindu

129, 184, 419

Nadamaya

170

Nadayoga

219

1 a

Nadaiakti

353

Pancatattva

246

Nadasambhava

172

Pancatattvacakra

223

518 THE SIX CENTRES AND THE SERPENT POWER

PAGE PAGE

PancadaSi

247

Pavanablja

373

Pancadaiimantra

253

Paiupati

Pancada^imudra

226

PaSyanti

48, 51, 88, 89, 90

Paficavaktra

500

PaSyantlvak

170

Pativrata

249, 250

Pa£yanti£abda

45, 176

Padarthabhavini,

256

Pathakrama

420

Padmabandha

348

Padapadma

468, 477

Padmasana 203, 214,

216, 234, 458

Pad uka

129, 152, 503, 507

Padmodara

480

Padendriya

60, 94

Parapura

381, 382, 400

Papapurusa

243, 263

ParaprakaSarupa

Pariyatra

333

Parabindu 42, 43, 47,

111, 128, 130

Parthlva

70, 73

Parabrahma

32, 100, 340

Parthivatattva

Parabrahmanandarupa 50

Paiamukta

Paraiakti

145, 352

Pingalanadi

104

ParaSaktimaya

43, 424, 488

Pindanda

248, 254, 318

ParaSabda

8, 90, 94, 95

Pitiyana

234

Parasamvit

33, 194

Pittapuja

262, 410

Parahamsa

238, 458

PItharupa

Parambindu

451

Pitavarna

334

Paramakundalini

Piyusa 210,

353, 354, 443, 444

Paramakula

398

Pumbindu

237

Paramaguru

404, 406, 435

Putabhedana

152

Paramapurusa

282, 462

Punyamati

259

Paramabindu

321

Paunaruktya

Paramarasa

428, 460

Puramdara

357, 358

Paramasattva

279

Puranakarini

469

Paramahamsa

433, 490, 492

Puranapurusa

184

Paramakala

31, 101

Purusasakti

222

Paramatmasvarupa

352

Purusartha

266

Paramapurva

401, 447

Puryastaka

395

Paramananda

116, 250, 281

Puraka 214, 216, 219, 230, 261

Parame&ta

295

Purnagiri

152

Paramesthiguru

435

Pusa

114

Paravastu

421

Prthivitattva

95, 117, 125, 305

Parakhya

171, 172

Prthivitanmatra

123

Paratparaguru

435

Prthivibija

237

Parabhava

236, 462

Praka^arupa

170

Paramrta

496

Prakaiamatra

Paravak

101, 170, 174

Prakrti

27, 28, 33, 39, 41

Parahamta

134

Prakrtitattva

Parasamvit

Prakrtipurusa

101, 142,439

Parigraha

191

Prakrtivada

184, 282

Paricchinna

26, 66, 75

Prakrtl^akti

49, 50, 52, 68

Parinama

296

Prakrtyairaya

256

Parinaha

212

Prajftanaghana

Parispanda

229

Pranavamantra

216

Paroksa

227

Pranavayoga

404

Paryaya

432

Pranavakrti

325

Pavanaksara

373

Pranavatmaka

218

INDEX OF WORDS

519

Pratibiihba 422

Pratibimbasvarupim 422

PratiSabda 45

Pratistha 413

Pratyaksajnana 64

Pratyadhidevata 253

Pratyahara 189, 192, 193, 200

Pratyaharanyaya 131

Prathitatama 385

Pradlpa 403, 462

Pradhana 33, 47, 98, 452

Prapancasamudaya 401

Prabodha 399, 446

Pramatr 239

Pramudita 411,478

Prayatna 157, 158, 169, 170

Pralaya 37, 178, 353

Pravilasita 426

Pravrttimarga 340

Pra£amsa 18

Pra&unsa-vada 401

Prasarati 38

Prasupta 245

Pranadevata 15, 228

Pranavaha-nadi 158

Pranavayu 7, 15, 116, 125

Pranasakti 7, 110, 116, 148

Pranaspanda 229

Pranaropana 127

Priyatama 271, 272, 381

Premaspadatva 32

Buddha 167, 171, 274

Buddhitattva 172,349,421

Buddhindriya 169

Baindavacakra 47

Bodhinl 141, 414, 423

Brahmagranthi 126, 145, 154,

221, 332

Brahmacarya 189

Brahmacintana 381

Brahmajnana 194

Brahmadanda 113

BrahmanadI 5, 105, 111, 150,

213, 261, 322

Brahmabindu 44

Brahmamantra 433, 434

Brahmarandhra 5, 50, 110,

127, 128, 143, 150

Brahmas akti 268

Brahmasutra 397, 399

Brahmavidya 187, 227

Brahmasaksatkara 185

Brahmanda 35, 49, 222, 352, 405

Brahmairava 256

Brahmairaya

Brahmliakti

Bhaktiyoga

Bhagam^lim

Bhadrabindu

Bhyanaka

Bhastrika

Bharatlsthana

Bhaloka

Bhavanayoga

Baddhapadmasana

203

Bhavanasamadhi

Bandhana

409, 451

Bhavaiuddhi

Baladeva

403, 496

Bhinna

Bahiprajna

79, 80

Bhujangi 1

Banalihga

121, 236, 372

Bhujangasana

Bala£iva

Bhuvarloka

Bahyakarana

56, 59

Bhutalipimantra

Bahyapuja

252

Bhuta^akti

Bindutattva

167, 413

Bhuta^uddhi

Bxndudharana

189

Bhumandala

Bindudhyana

223

Bhedakarana

Bindurupa

45, 189, 463

Bhairava

Bindurupini

47, 98

Bhairavamurti

Bimbarupa

240, 470

Bhogayatana

Bisatantu

348

Bhogeccha

BIjamantra

43, 196, 197

Bhramarl

Bljaksara

267

Bhrumadhya

336, 337

185, 220
47, 280, 282
43
219
216
122, 155
245
287
289
286
370

), 35, 224, 328
203

162, 248, 423
360
1

242, 458
420
347, 483
252, 333
84
103
191
216
148

520 THE SIX CENTRES AND THE SERPENT POWER

PAGE

Makaranda

Makararupa

Makaratma

Majjadhatu

Manipitha

Manipura

Mancjala

Madanagara

Madanaprayoga

Madalasa

Madhumatidevi

Madhura

Aladhyama

Madhyamavak

Madhyamaiakti

Madhyamaiabda

Mana^cakra 127,

Manisin

Manonasa

Manonmani

Manomaya

Manomatra

Manoyukta

Manovaha-nadi

Mantracaitanya

Mantrajapa

Mantradevata

Mantradrasta

Mantramayi

Mantrayoga

Mantrarupini

Mantravidya

Mantra^akti

Mantradhidevata

Mantrana

Manmathakala

Mayurasana

Malinasattva

Martya

Mahattattva

Mahadbhaya

Maharloka

Mahakarana

Mahakala

Mahakall

Mahakala

Mahakundali

Mahagranth!

494

399

490

120, 407, 488
104, 108, 109, 115
435
112, 342
266
463
97
348
88

102, 178
165
45, 90
138, 139, 140, 149
173
229
229, 413
16
79
64

. 155, 156, 157
92, 97
248
97, 225
265
83, 116

185, 186, 195
335
85, 92, 98

83, 227, 233
253
496
133
203
55
441

57, 421, 422, 470
152

162, 268, 423
81
101
101
219

36, 37, 41, 303
152

Mahacakra 270,271,272

Mahanavami 253

Mahanada 141, 399, 415, 416,

417, 423, 424, 425, 435

Mahanirvana

Mahapralaya

Mahabandha

Mahabindu

Mahabhava

Mahabhuta

Mahabodha
Mahamatrka
Mahamaya
Mahamudra
Mahamoksa
Mahayoga
Mahalaya
Mahalinga
Mahavakya
Mahavayu
Mahavidya
Mahavedha
Mahavyoma
Maha^arikhini
Maha^unya
Mahlmandala
Mahe^a
MaheJana
Mahoccit
Mahotsaha
Mahodaya
Matrka
Matrkanyasa
Matrkavarna
Matrkamayl
Matrbhava
Matsarya
Manasapuja
Manasikriya
Mamsadhatu
MamsaSi
Mayatma
Mayatita
Mayavada
Maya^akti
Mayika
Mayopadhi
Malati
Mitahara

32, 90, 100, 246
280, 211
45, 46, 88, 174, 176
185, 197, 198, 255
16, 65, 67, 72, 73,

107, 123

185, 198
101

452

208, 211
456
317

186, 223
346
227

128, 144, 429, 453, 484
204

208, 211
152

128, 435, 453
221
237
145, 179
460
493
152
475

95, 102, 165, 173
471
130, 243

453
28

364
378
63, 182
93
369
271, 272
100

30, 49, 54, 65
31, 32, 37, 55, 109, 117
440
83
218
190, 205

INDEX OF WORDS

521

Mithah-samavaya 43, 418

MiSrabindu 45, 46, 129, 176, 177
Mihira 111, 251, 320, 367

Muktapadmasana 203

Muktipada

Mukhasana

Mudra

Mudrayati

Munmdra

Mumuksu

Murcha

Murtikalpana

Murdha

Mulakanda

Mulacakra

Muladhauti

382

203

11, 14, 196, 200
205
400
192
138
43
260
326
341, 355
201

Mulaprakrti 37, 44, 5 1 , 174, 197,421
Mulabandha 210, 231, 233

Mulabhuta 421

Mulavarna 425

Mulavidya 432

Muladhara 5, 6, 9, 11, 12, 19,

21,41,48

Muladharacakra 115, 167, 179,

331, 355, 398, 419
Muladharapadma 139

Mrduta 139

Metfhra 224, 320, 324

Medadhatu 93

Medha 121

Meya 39

Merudancja 103, 110, 147, 148, 326
Merumadhya 327

Melana 240

Moksana 84

Moksadvara 224

Moksavartma 456

Moksavada 261

Mocika 121

Modini 121

Mlecchata 275

Yaksini

Yajria

Yatna

Yantra

Yantxaputa

Yamayati

Yamala

376
152, 391
431

36, 95, 133, 134, 178
152
54
496

Yamin

PAGE

111, 160, 322

Yaiasvin!

114

Yama

201

Yugala

324

Yogatantra

224

YoganadI

95, 104, 110

Yogabala

11, 110,264

Yogamudra

196

Yogamarga

270

Yogasadbana

232, 315, 318

Yogananda

116, 138

Yogasana

412

Yogigamya

451

Yogini

121, 122, 376

Yoglndra

411,466,468

Yojana

413, 414

Yonipitha

129

Yonimandala

469, 487

Yonimudra 127,

203, 206, 207,

208,

209, 219, 404, 405

Yosit

249

Raktadhatu

93, 363

Raktadhara

363

Raksa

380

Rangana

381, 382

Racana

348

Raja-adhikiya

449

Rajasphala

Rajoguna 59

, 94, 217, 449, 474

Raj ogunasucika

135

Rati

251, 259, 476

Randhra

324, 429

Ramadhipa

45, 176

Rava

47, 169

Rasa

67, 125, 134, 142

Rasacarya

428

Rasatattva

420

Rasanendriya

471

Rasatanmatra

58, 236

Rasavati

416

Rasavaha-nadi

155

Rasanandayoga

219

Rasopabhoga

138, 139

Rahogata

132

Rakini

93, 142, 237, 339

Rakini^akti

119

Rajasika

111, 134

Raksasa

272

522 THE SIX CENTRES AND THE SERPENT POWER

PAGE

Raga

178, 188

Lasita

118, 119,359,366

Ragakancuka

178

Lahar!

437

Rajapatha

213,219

Lakini

93, 117, 119, 142

Rajayoga

184, 185, 186, 195

Laghava

200, 212

Rajayogasamadhi 220

Lingatraya

461

Rad

431

Lingasarira 15,

56, 66, 73, 89, 161

Rahu

407

Lina

404

Riti

167

Lilonmukhi

132

Rucirairi

361

Lubdhata

138

Rudragranthi

145, 221, 238, 322

Lutatantu

150, 327

Rudrabindu

Lokayata

Rudraksa

337, 356, 396, 413

Lolata

140

Rudrani

27, 177

Lobha

235, 364

Rudratmika

111,321

Lauliki

202

Rupajnana

139

Laulya

138

Rupatattva

420

Rupatanmatra

58, 236

v a

Rupanispatti

318

Vakaradi

331

Rupabhoga

138

Vakrarekha

35, 101

Rupavaha-nadi

155

Vaktra

338, 456

Rupatita

167

Vajranakha

271, 272

Rekha

196, 486

Vajrasana

208

Recaka

214, 216, 260

Vajrim

150, 320, 323

Recika

121, 260, 261, 414

Vajrininadi

111

Rods

495

Vajre^vari

Romanca

138, 139, 239

Vadana

170

Raudra

152

Van am a la

364, 365

Raudri

44, 45, 102

Vamana

102

Vamanadhauti

201

Varamudra

313, 413

Varadamudra

337

Lamkara

143, 438, 475, 477

Varunablja

119, 237, 359, 360

Laksana

174

V arnatmaka

Laksita

494

Varnamaya

499

Laksmi

237, 336, 353

Varnamala

177

Laksmiyoginl

121

Varnarupa

170

Lajja

138, 139

Vamadhidevata

253

Latasadhana

112

Varnavayavarupin! 486

Layakrama

241, 283, 423, 461

Varnavalirupa

140, 425

Layakriya

223

Varnasrama-dharma 198

Layayoga

185, 222, 223

Vartma

456

Layasiddhiyoga

219

Varsambha

450

Layasthana

415, 416

Valaya

271

LayavaSa

468

Va^ini

121, 122

Layatmika

15, 225, 350

Vahnitattva

416

Lalana

122, 140, 148

Vahnibindu

129, 491

Lalama

152

Vahniblja

216, 233, 370

Lalanacakra

138, 140, 155, 238

Vahnimandala

420

Lalata

139

Vahnisara

201

Lalita

387

Vak

8, 100, 172, 173

Vaksiddha

Vagbhava

Vagbhavablja

Vacaka

Vacyata

Vatiiana

Vama 44, 45,

Vamacara

Vamavarta

Vayava

Vayutattva

Vayubija

Vayumancjala

Varanasi

Varisara

Varuni

Vasana 3"

Vasanaksaya

Vasadhauti

Vikalata

Vikalpajnana

Vikhara

Vikrta

Viksepa

Vigalita

Vigraha

Vicara

Vicikirsa

Vlcitra

Vijatiya

Vijrmbhata

Vijnata

Vijnana

Vitarka

Vitasti

Vidita

Videhakaivalya

Videhamukta

Vidya

Vidyaprada

Vidyamudra

Vidyayogini

Vidyasakti

Vidyat

Vidyunmala

Vidyotita

Vidhi

Vinaya

Vinaia

Vinirmukta

INDEX OF WORDS

523

PAGE

416
134
483, 491
87
132
202

102, 130, 137, 176
251
459, 486
73, 166
120, 125, 166
242, 373, 374, 380
372, 382, 420
345
201
370

r, 66, 200, 218, 229
221
201
139
33

171
421

32
45
132
193, 256
437
352
194

172
194

317, 434, 451
138, 139

225
412

144, 185
307, 310
39
152
396
121

226
345
399
443
217
139
380

Viparitakrama

Vibhava

Vibhaga

Vibhutipara

Vibhrama

Vimar^a 33,

Vimar^asakti

Vimala

Vinuncan

Viracana

Virahita

Viratpurusa

ViratSabda

Viramabhuta

Virupaparinama

Virincyatmaka

Vilaya

Viloma

Viloma^akti

Vivaksa

Vivarta 53, 54,

Vividisa

Vivika

Vi^ada

Visarada

Vikalata

Vi^ista

ViSuddhacakra 93,
155,

VUuddhasattva

Viiuddhi 138,

Viiuddhikantha

Vi^uddhipadma

Visesaspanda 96,

ViSvambhara

Visvajanana

Visvavigraha

Viivatita

Viivodara

Visayasampramosa

Visada

Visadita

Visnugranthi 145,

Visnuvaktra 237,

Visnubindu

Visargarupa

Visrjyati

Vihara

Vina

Vlrasadhaka

PAGE

211

42, 52, 317
451
256
79

129, 170, 218
28, 101
121,414
433, 434
369
173
256
89
415
53
135
472
426, 471
140
169

167, 168, 296
256

138, 139, 140

359

212

122, 126,

176,210, 235
279, 461

139, 145, 152

152

469

102, 170, 220
177, 269
167
177
225
114
64
139
138

221, 237, 322

398,471 472
400
419
46
429
351
315

524 THE SIX CENTRES AND THE SERPENT POWER

Vlrasadhana

Virananda

Virya

Vrttarupa

Vrttiiunya

Vetala

Vedamurti

Vedatmaka

Vedyantara

Vedadlksa

Vaikalya

Vaikharivak

Vaikharlsakti

Vaikharibhava

Vaikhariiabda

Vaidantika

Vaidikalakara

Vairagya

Vaivarnya

Vaiivanara

Vaisamyavastha

Vaisnavi

Vausat

Vyakta

Vyaktanada

Vyaktibhuya

Vyaiijaka

Vyavahara

Vyavahita

Vyasti

Vyastiprana

Vyakhyamudra

Vyapaka

Vyapara

Vyapika

Vyapikaiakti

Vyapini

Vyapinitattva

Vyapti

Vyahrti

Vyutkrama

Vyuha

Vyoma

Vyomacakra

Vyomapancaka

Vyomamandala

Vyomarupa

315
116 138
199

384, 385, 386
194
272

Vyomnl

Vrata

234, 284
293

Sakticalana

31,32

207

Saktitattva

41, 46, 141

138

Saktibindu

46, 167

, 102,

Saktipara

256

117, 131

Saktipitha

117, 342

170, 171

Saktimaya

424

167

Saktiman

23, 31, 46, 333

168

Saktirupa

111

1, 96,

Saktivada

30, 310

176, 237

Saktyavastha

451

Saktyatmaka

35, 176, 184, 462

426

Saktyatmakjnana

462

195, 255

Sakra

166

239

Sankha

362, 365

Sankhini 1 14, 146, 325, 429, 435

197

Sankhininatji

419, 426

r, 45, 175

Satadha

447

139, 272

Sabda 34, 38, 39, 42, 47, 48

53, 99

Sabdakrama

174

452

Sabdajnana

139

491

Sabdatattva

420, 470

169

Sabdatanmatra

58, 69, 236

Sabdabrahman

8, 9, 16, 32

167

Sabdarupa

222, 300

Sabdavaha-nadi

135

199

Sabdavacya

167

391

Sabdavidya

187

Sabdartha

89, 349

167

Sabdarthakarana

143, 237
425, 472

Sabdarthakrama

Sabdotpadika

462

121

Sama

351, 399

445

Sarira

66, 281, 429, 461

194

Sarva

379

412, 423

Savarupa

299

202

Savasana

203

180

Saiaparirahita

389

416, 419

Sasikala

430, 431

152

Sakta

23, 24, 27, 39, 96

319

Santa citta

390

385

Santyatita

413

121

Sambhavlmudra

209

INDEX OF WORDS

525

Sfirdula

SaSvata

Sikha

Sikhasakha

Sikhatraya

Sirastha

Sironadi

Silpa

Sivakama

Sivageha

Sivatattva

Sivatanu

Sivapada

Sivabindu

Sivarupa

Sivalinga

Sivavarjita

Siva^akti

Sivafektitattva

Sivasthana

Sivakara

Sivatmaka

Sivabhinna

Sivardha

Sitala

PAGE

355
467
272, 492
492
490
324
148
451
133, 134
394

39, 40, 41, 46, 141
450

398, 450, 451
35, 56
100, 135
344, 377, .397
46

24, 29, 30
33, 35, 42
18, 144
417

43, 167, 486
28
417
494

Sukra

Suklapadma

Suklanna

Suddha

Suddhacitta

Suddhacaitanya

Suddhapadma

Suddhabuddhi

Suddhabodha

Suddhavidya

Suddhavidyatattva

Suddhasattva

Suddhendriya

Suddhi

Subheccha

Sunyadesa

Sunyatiunya

Srngata

Srngara

Srngararasa

Sokabhak

Sonabindu

Sonita

Sodhana

Sobha

46, 93
468
363, 365
338, 388, 428
395

467

468

402, 409, 456
327

145, 179, 250
33

54, 279, 461
389
391
256
426
428
346, 491
239
239
401
46, 176
46
207
363

Sobhadhara

Saiva

Syama

Syamavarna

Sraddha

Srim

Sricakra

Srinatha

Srimatrka

Sriyantra

Srivatsa

Srlvidya

Sruti

Sr utimatropaj ivi
Srudvada
Srutisampramosa
Srotra

Srotrendriya

Sloka

Svasa

PAGE

380

274

134, 350, 351, 360
356, 365
123, 138
271, 272
47, 133, 134, 145
456
101
391
361, 362
134, 269, 409
284, 416
259
17, 18, 401
169
170, 470
470
252, 267
412

§a

gatkona 371, 387

Satkrama 200, 201

Satcakra 162, 275, 276, 284,

317,376

Satcakranirupana 198

§atcakrabheda 11, 160, 207, 455
Satcakrayoga 277

Satcakravivrti 151

Satcakrasadhana 274, 284

Satpada 256

Sadaksara 132

Sadadhva 39

Sadamnaya 508

Sadja 138, 139

Sadvaktra 500

Sanmukhimudra 221

$oda& 444

Sodhanyasa 204

Samkalpa 61, 63, 183, 471

Samkalparahita 425

Samkalpavikalpatmaka 169, 170
Samkucadrupa 39

Samkoca 29, 39

526 THE SIX CENTRES AND THE SERPENT POWER

PAGE

Samketa

167

Satyatma

272

Samklpta

Satyananda

Samgama

195, 207, 219

Sattva 44, 45, 52, 53, 55

Samghatta

Sattvagana

52, 53, 64, 94

Samghata

Sattvaganadhikya

Samcita

441

Sadakhya

250

Samjata

Sadakhyatattva

33, 41,81

Samjnana

176

Sadasiva 33,

47, 55, 120, 122

Samjnayukta

448

Sadrsa

395

Samtana

403, 433, 437

Sadrsaparinama

Samtanahasi

345, 428

Sadyojata

500

Samtosa

123, 191

Sadyomukti

182

Samdoha

467

Sadrupa

Samdhi

402

Sanatana

Samnyasada

256

Sanatam

Sampat

139

Sapara

136

Sampanna

400

Saparadha

136

Sampurnayoga

391

Saptabhumi

Samprajnata

192, 194, 195

Samagra

442

Sambhrama

123, 138

Samata

138, 139

Samyukta

137

Samana

342, 425

Samvada

395, 417

SamanI

140, 216, 237

Samvit

26, 29

Samani-sakti

447

Samsarga

Samanvita

120

Samsara

134, 144

Samaya

119, 179, 241

Samskara

28, 32, 37

Samayacara

246, 250, 265

Samskrta

169

Samarasatva

183

Samastha

376

Samartha

402

Samharamudra

Samavaya

43, 175, 176

Sahkara

76, 215

SamastI

118, 222, 306

Sakala

32, 38

Samastiprana

199

Sakalasiva

Samastirupa

Sakalalokaraksanacakra 270,

SamastiyabhimanI

Samasta

419

Sakamakarma

137

Samagama

132

Sakara

454

Samacara

257

Sagarbha

217

Samaja

253

Saguna

32, 36, 43, 44, 174

Samadhi 8,

20, 28, 181, 183

Sagunadhyana

196

Samadhiyoga

81, 219, 281

Sagunabrahma

99, 452

Samana

77, 87, 311,445

Sakha

440, 492

Samanapada

447

Sacakra

272

Samanavayu

Sacandra

366

Samaropya

411

Saccidananda

42, 194, 222, 250

Samikrta

169

Sajatiya

194

Samlrana

169

Satattvata

54, 168

Samirita

Satkarma

Samutpanna

45, 172, 176

Satta

285, 286

Samudaya

401

Sattapatti

256

Samudbhava

42, 47

Satyaloka

43, 163, 182

Samullasat

496

INDEX OF WORDS

527

PAGE

Samuha
Sameta
Saraslruha
Sarasvatl
Sarupaparinama
Saroja
Sarovara

Sarvakarma saririnl

Sarvagata

Saravadar£

Saravada

Sarvadevamaya

Saravapranahita

Saravabhuta-prakaiim

Sarvamohin!

Sarvarogaharacakra

Sarvavyapi

SarvaSakti

Saravasaktimaya

Sarvaksagocara

Sarvatma

Sarvagamavisarada
Sarvesa
Savikalpa
Savikalpasamadhi
Savya
Sasamkalpa
Sahakarl
Sahakarimatra
Sahaja
Sahajananda
Sahajavastha
Sahasradha
Sahasrara
Sahasraracakra
Sahasrarapadma
Sahita
Sahodara
Sahya
Sakara
Sakini
Saksat
Saksatkara
Sagara

138
172
482, 483
111, 114, 121, 160
53

Sattvika

Sadhaka

Sadhana

Sadhu

Samkhya

Samarasya

496
496
28
169
400
76

438
13
36

347
391
47, 69
470
44
79
144
44, 47

439
179, 192
193, 195

321
127, 422
76
28
138
114, 138
183, 185
445

2, 4, 6, 16, 18,21
156

27, 41, 93
217
239, 363
333
96

93, 122, 238, 272
43, 44
194, 227, 318
450

53, 239, 240
3, 12, 13, 17, 24, 27, 95
18, 24, 38, 50
84

73, 333, 422, 477
238, 296, 330

S amarasy atmaka

463

Samanya

Samanyaspanda

89, 96, 170

Samipya

489

Samyavastha

182, 424

Sayujya

182

Sarasvata

271

Saradham

132

Salagrama

196

Savitri

117,237

Saham

291

Simhasana

387

Sita

368

Sitabindu

46, 176, 177

Siddha

25, 182, 190

Siddhakali

126, 238

Siddhayogi

Siddha^abda

226

Sid d h a n tavaky a^ravana 1 90

Siddhasana

203, 205, 206

Siddhi 7, 8, 10,

18, 19, 127, 144

Siddhiyoga

Siddhirupa

121

Sindura

357

Sira

154, 270, 353

Sirakara

417

SivanI

206

Sukrta

293

Sukrti

450

Sukha

329, 437

Sukhamaya

450

Sukhasadhana

406

Sugupta

431

Sugopya

431

Sucakra

270, 271, 272

Sudar^ana

261, 262

Sudha

191, 330, 375

Sudhadhara

330

Sudhasindhu

388

Sudhi

38, 473

Sundara

345

Sundari

101, 342, 350

Supariksta

136

Suparvata

334

Suprabha

414

Suraguru

355

Surataru

372

Suvidita

406

Susila

416, 456

Su^ubhra

395

528 THE SIX CENTRES AND THE SERPENT POWER

PAGE

SurSoni

469

Susira

122

Susupti

56, 79, 80, 81, 90

Susuptidaia

Susumna

3, 5,20,72, 109, 110

Susumnanadi

453

Susthirata

139

Suhrd

404, 406

Suksma

6, 32, 44, 45, 58, 80

Suksmakriya

182

Suksmaprakrti

286, 470

Suksmaprana

223

Suksmamadhyama 179, 219

Suksmarupa

161, 397

Suksmavayu

212

Suksmasarira

54, 90, 197

Suksmartha

Sutrarupa

135

Sutratma

82, 127

Surya

46, 98, 128, 129, 130

Suryabindu

130, 472, 491

Suryabheda

213,216

Suryamandala

254, 379

Srsti

15, 27, 37, 52, 79

Srstikarta

Srstikarma

283, 423

Srstikalpana

Srstibheda

421

Srstirupa

350

Srstyanmukha

Seva

406

Sevita

431

Sodara

348

Soma

46, 127

Somakhanda

145

Somacakra

128, 138, 139, 140

Somasuryarupi

207

So Sham

457, 467, 469

Saurah

454

Stanadvandva

136

Stambha

239

Stutivada

394

Strisukha

239

Sthana

260

Sthita

32, 45, 79, 177

Sthiti

15, 52

Sthirata

138, 200

Sthiranistha

Sthirasukha

204

Sthula

44, 45, 116, 123

Sthulapriya

PAGE

182, 223

Sthuladrsa

172, 173

Sthulabhuk

Sthulabhuta

123

Sthularupa

161

Sthulavapuh

464

Sthulavayu

212

Sthulaianra

54, 66, 67

Snigdha

345, 428

Sneha

73, 123, 138

Spanda

Spandanasila

Spardhamana

489

Sparsa

125

Spardajnana

139

Spadatattva

416, 420

Sparsajanmatra

58, 236

Sprasa^unya

239

Spasta

Spastatara

170, 171

Spastataraspanda

Sphut

Sphuta

132

Sphurana

Sphurat

495

Sphurati

212

Sphuratta

117

Sphota

79, 99

Smarana

Svapna

258, 260

Svapanavaha-nadi

157

Svapratistha

170

Svarupajftana

282

Svayambhulinga

327, 328, 414

Svatmajnana

434

Svarupa

Svarga

284

Svastika

366

Svayambhu

118

Svadhisthana

Svadh4thanacakra

Hamkara 76

Hamsa 76, 281, 385

Hamsapitha 131, 436, 483, 497
Hamsamantra 263

Hakarardha 131, 133

INDEX OF WORDS

529

PAGE

Hathayoga

2, 3, 205, 293

Hardhakala

131, 135

Hathayogi

289, 295

Hardhacaitanya

446

Haragaurimurti

386

Halavarta

152

Haramukha

328

Hasya

138, 139, 219

Haramahisi

132

Himakara

395

Harihara

438

Hiranyagarbha

170

Halaksa

494

Hutabhuk

492

Hastijihva

114, 325

Hrdaya

85, 170, 224

Hakini 93,

395, 396, 399, 420

Hrddhauti

201

Hakinl^akti

126

Homa

84, 197

A CATALOGUE OF
SELECTED DOVER BOOKS
IN ALL FIELDS OF INTEREST

A CATALOGUE OF SELECTED DOVER
BOOKS IN ALL FIELDS OF INTEREST

CELESTIAL OBJECTS FOR COMMON TELESCOPES, T. W. Webb. The
most used book in amateur astronomy: inestimable aid for locating and
identifying nearly 4,000 celestial objects. Edited, updated by Margaret W.
MayalL 77 illustrations. Total of 645pp. 5% x 8%.

20917-2, 20918-0 Pa., Two-vol. set $10.00

HISTORICAL STUDIES IN THE LANGUAGE OF CHEMISTRY, M. P.
Crosland. The important part language has played in the development of
chemistry from the symbolism of alchemy to the adoption of systematic
nomenclature in 1892. “. . . wholeheartedly recommended,” — Science. 15
illustrations. 416pp. of text. 5% x 8%. 63702-6 Pa. $7.50

BURNHAM'S CELESTIAL HANDBOOK, Robert Burnham, Jr. Thorough,
readable guide to the stars beyond our solar system. Exhaustive treatment,
fully illustrated. Breakdown is alphabetical by constellation: Andromeda
to Cetus in Vol. 1; Chamaeleon to Orion in Vol. 2; and Pavo to Vulpecula
in Vol. 3. Hundreds of illustrations. Total of about 2000pp. 6% x 9%.

23567-X, 23568-8, 23673-0 Pa., Three-vol. set $32.85

THEORY OF WING SECTIONS: INCLUDING A SUMMARY OF AIR¬
FOIL DATA, Ira H. Abbott and A. E. von Doenhoff. Concise compilation
of subatomic aerodynamic characteristics of modem NASA wing sections,
plus description of theory. 350pp. of tables. 693pp. 5% x 8%.

60586-8 Pa. $9.95

DE RE METALLICA, Georgius Agricola. Translated by Herbert C. Hoover
and Lou H. Hoover. The famous Hoover translation of greatest treatise on
technological chemistry, engineering, geology, mining of early modem
times (1556). All 289 original woodcuts. 638pp. 6% x 11.

60006-8 Clothbd. $19.95

THE ORIGIN OF CONTINENTS AND OCEANS, Alfred Wegener. One
of the most influential, most controversial books in science, the classic
statement for continental drift. Full 1966 translation of Wegeners final
(1929) version. 64 illustrations. 246pp. 5% x 8%.tEBE)61708-4 Pa. $5.00

THE PRINCIPLES OF PSYCHOLOGY, William James. Famous long
course complete, unabridged. Stream of thought, time perception, memory,
experimental methods; great work decades ahead of its time. Still valid,
useful; read in many classes. 94 figures. Total of 1391pp. 5% x 8%.

20381-6, 20382-4 Pa., Two-vol. set $17.90

CATALOGUE OF DOVER BOOKS

YUCATAN BEFORE AND AFTER THE CONQUEST, Diego de Landa.
First English translation of basic book in Maya studies, the only significant
account of Yucatan written in the early post-Conquest era. Translated by
distinguished Maya scholar William Gates. Appendices, introduction, 4
maps and over 120 illustrations added by translator. 162pp. 5% x 8%.

23622-6 Pa. $3.00

THE MALAY ARCHIPELAGO, Alfred R. Wallace. Spirited travel account
by one of founders of modem biology. Touches on zoology, botany, ethnog¬
raphy, geography, and geology. 62 illustrations, maps. 515pp. 5% x 8%.

20187-2 Pa. $6.95

THE DISCOVERY OF THE TOMB OF TUTANKHAMEN, Howard
Carter, A. C. Mace. Accompany Carter in the thrill of discovery, as ruined
passage suddenly reveals unique, untouched, fabulously rich tomb. Fascin¬
ating account, with 106 illustrations. New introduction by J. M. White.
Total of 382pp. 5% x 8%. (Available in U.S. only) 23500-9 Pa. $5.50

THE WORLD’S GREATEST SPEECHES, edited by Lewis Copeland and
Lawrence W. Lamm. Vast collection of 278 speeches from Greeks up to
present. Powerful and effective models; unique look at history. Revised
to 1970. Indices. 842pp. 5% x 8%. 20468-5 Pa. $9.95

THE 100 GREATEST ADVERTISEMENTS, Julian Watkins. The priceless
ingredient; His master’s voice; 99 44/100% pure; over 100 others. How
they were written, their impact, etc. Remarkable record. 130 illustrations.
233gp. 7% x 10 3/5. 20540-1 Pa. $6.95

CRUICKSHANK PRINTS FOR HAND COLORING, George Cruickshank.
18 illustrations, one side of a page, on fine-quality paper suitable for water-
colors. Caricatures of people in society (c. 1820) full of trenchant wit.
Very large format. 32pp. 11 x 16. 23684-6 Pa, $6.00

THIRTY-TWO COLOR POSTCARDS OF TWENTIETH-CENTURY
AMERICAN ART, Whitney Museum of American Art. Reproduced in
full color in postcard form are 31 art works and one shot of the museum.
Calder, Hopper, Rauschenberg, others. Detachable. 16pp. 8^4 x 11.

23629-3 Pa. $3.50

MUSIC OF THE SPHERES: THE MATERIAL UNIVERSE FROM
ATOM TO QUASAR SIMPLY EXPLAINED, Guy Murchie. Planets, stars,
geology, atoms, radiation, relativity, quantum theory, light, antimatter,
similar topics. 319 figures. 664pp. 5% x 8%.

21809-0, 21810-4 Pa., Two-vol. set $11.00

EINSTEIN’S THEORY OF RELATIVITY, Max Bom. Finest semi-technical
account; covers Einstein, Lorentz, Minkowski, and others, with much de¬
tail, much explanation of ideas and math not readily available elsewhere
on this level. For student, non-specialist. 376pp. 5% x 8%.

60769-0 Pa. $5.00

CATALOGUE OF DOVER BOOKS

THE SENSE OF BEAUTY, George Santayana. Masterfully written dis¬
cussion of nature of beauty, materials of beauty, form, expression; art, litera¬
ture, social sciences all involved. 168pp. 5% x 8%. 20238-0 Pa. $3.50

ON THE IMPROVEMENT OF THE UNDERSTANDING, Benedict
Spinoza. Also contains Ethics, Correspondence, all in excellent R. Elwes
translation. Basic works on entry to philosophy, pantheism, exchange of
ideas with great contemporaries. 402pp. 5% x 8%. 20250-X Pa. $5.95

THE TRAGIC SENSE OF LIFE, Miguel de Unamuno. Acknowledged
masterpiece of existential literature, one of most important books of 20th
century. Introduction by Madariaga. 367pp. 5% x 8%.

20257-7 Pa. $6.00

THE GUIDE FOR THE PERPLEXED, Moses Maimonides. Great classic
of medieval Judaism attempts to reconcile revealed religion (Pentateuch,
commentaries) with Aristotelian philosophy. Important historically, still
relevant in problems. Unabridged Friedlander translation. Total of 473pp.
5% x 8%. 20351-4 Pa. $6.95

THE I CHING (THE BOOK OF CHANGES), translated by James Legge.
Complete translation of basic text plus appendices by Confucius, and
Chinese commentary of most penetrating divination manual ever prepared.
Indispensable to study of early Oriental civilizations, to .modem inquiring
reader. 448pp. 5% x 8%. 21062-6 Pa. $6.00

THE EGYPTIAN BOOK OF THE DEAD, E. A. Wallis Budge. Complete
reproduction of Ani s papyrus, finest ever found. Full hieroglyphic text, in¬
terlinear transliteration, word for word translation, smooth translation.
Basic work, for Egyptology, for modem study of psychic matters. Total of
533pp. 6% x 9y4. (USCO') 21866-X Pa. $8.50

THE GODS OF THE EGYPTIANS, E. A. Wallis Budge. Never excelled
for richness, fullness: all gods, goddesses, demons, mythical figures of
Ancient Egypt; their legends, rites, incarnations, variations, powers, etc.
Many hieroglyphic texts cited. Over 225 illustrations, plus 6 color plates.
Total of 988pp. 6Va x 9y4. (EBE)

22055-9, 22056-7 Pa., Two-vol. set $20.00

THE STANDARD BOOK OF QUILT MAKING AND COLLECTING,
Marguerite Ickis. Full information, full-sized patterns for making 46 tra¬
ditional quilts, also 150 other patterns. Quilted cloths, lame, satin quilts,
etc. 483 illustrations. 273pp. 6 Vs x 9%. 20582-7 Pa. $5.95

CORAL GARDENS AND THEIR MAGIC, Bronsilaw Malinowski. Classic
study of the methods of tilling the soil and of agricultural rites in the
Trobriand Islands of Melanesia. Author is one of the most important figures
in the field of modem social anthropology. 143 illustrations. Indexes. Total
of 911pp. of text. 5% x 8y4. (Available in U.S. only)

23597-1 Pa. $12.95

CATALOGUE OF DOVER BOOKS

THE PHILOSOPHY OF HISTORY, Georg W. Hegel. Great classic of
Western thought develops concept that history is not chance but a rational
process, the evolution of freedom. 457pp. 5% x 8%. 20112-0 Pa. $6.00

LANGUAGE, TRUTH AND LOGIC, Alfred J. Ayer. Famous, clear intro¬
duction to Vienna, Cambridge schools of Logical Positivism. Role of phil¬
osophy, elimination of metaphysics, nature of analysis, etc. 160pp.
5% x 8%. (USCO) 20010-8 Pa. $2.50

A PREFACE TO LOGIC, Morris R. Cohen. Great City College teacher
in renowned, easily followed exposition of formal logic, probability, values,
logic and world order and similar topics; no previous background needed.
209pp. 5% x 8%. 23517-3 Pa. $4.95

REASON AND NATURE, Morris R. Cohen. Brilliant analysis of reason and
its multitudinous ramifications by charismatic teacher. Interdisciplinary, syn¬
thesizing work widely praised when it first appeared in 1931. Second
(1953) edition. Indexes. 496pp. 5% x 8%. 23633-1 Pa. $7.50

AN ESSAY CONCERNING HUMAN UNDERSTANDING, John Locke.
The only complete edition of enormously important classic, with authorita¬
tive editorial material by A. C. Fraser. Total of 1176pp. 5% x 8%.

20530-4, 20531-2 Pa., Two-vol. set $16.00

HANDBOOK OF MATHEMATICAL FUNCTIONS WITH FORMULAS,
GRAPHS, AND MATHEMATICAL TABLES, edited by Milton Abramo-
witz and Irene A. Stegun. Vast compendium: 29 sets of tables, some to
as high as 20 places. 1,046pp. 8 x 10%. 61272-4 Pa. $17.95

MATHEMATICS FOR THE PHYSICAL SCIENCES, Herbert S. Wilf.
Highly acclaimed work offers clear presentations of vector spaces and
matrices, orthogonal functions, roots of polynomial equations, conformal
mapping, calculus of variations, etc. Knowledge of theory of. functions of
real and complex variables is assumed. Exercises and solutions. Index.
284pp. 5% x 8%. 63635-6 Pa. $5.00

THE PRINCIPLE OF RELATIVITY, Albert Einstein et al. Eleven most
important original papers on special and general theories. Seven by Ein¬
stein, two by Lorentz, one each by Minkowski and Weyl. All translated,
unabridged. 216pp. 5% x 8%. 60081-5 Pa. $3.50

THERMODYNAMICS, Enrico Fermi. A classic of modem science. Clear,
organized treatment of systems, first and second laws, entropy, thermody¬
namic potentials, gaseous reactions, dilute solutions, entropy constant. No
math beyond calculus required. Problems. 160pp. 5% x 8%.

60361-X Pa. $4.00

ELEMENTARY MECHANICS OF FLUIDS, Hunter Rouse. Classic under¬
graduate text widely considered to be far better than many later books.
Ranges from fluid velocity and acceleration to role of compressibility in
fluid motion. Numerous examples, questions, problems. 224 illustrations.
376pp. 5% x 8y4. 63699-2 Pa. $7.00

CATALOGUE OF DOVER BOOKS

THE AMERICAN SENATOR, Anthony Trollope. Little known, long un¬
available Trollope novel on a grand scale. Here are humorous comment
on American vs. English culture, and stunning portrayal of a heroine/
villainess. Superb evocation of Victorian village life. 561pp. 5% x 8%.

23801-6 Pa. $7.95

WAS IT MURDER? James Hilton. The author of Lost Horizon and Good¬
bye, Mr. Chips wrote one detective novel (under a pen-name) which was
quickly forgotten and virtually lost, even at the height of Hiltons fame.
This edition brings it back — a finely crafted public school puzzle resplen¬
dent with Hilton's stylish atmosphere. A thoroughly English thriller by
the creator of Shangri-la. 252pp. 5% x 8. (Available in U.S. only)

23774-5 Pa. $3.00

CENTRAL PARK: A PHOTOGRAPHIC GUIDE, Victor Laredo and
Henry Hope Reed. 121 superb photographs show dramatic views of
Central Park: Bethesda Fountain, Cleopatra's Needle, Sheep Meadow, the
Blockhouse, plus people engaged in many park activities: ice skating, bike
riding, etc. Captions by former Curator of Central Park, Henry Hope
Reed, provide historical view, changes, etc. Also photos of N.Y. landmarks
on park's periphery. 96pp. 8% x 11. 23750-8 Pa. $4.50

NANTUCKET IN THE NINETEENTH CENTURY, Clay Lancaster. 180
rare photographs, stereographs, maps, drawings and floor plans recreate
unique American island society. Authentic scenes of shipwreck, light¬
houses, streets, homes are arranged in geographic sequence to provide
walking-tour guide to old Nantucket existing today. Introduction, captions.
160pp. 8% x 11%. 23747-8 Pa. $7.95

STONE AND MAN: A PHOTOGRAPHIC EXPLORATION, Andreas
Feininger. 106 photographs by Life photographer Feininger portray man's
deep passion for stone through the ages. Stonehenge-like megaliths, forti¬
fied towns, sculpted marble and crumbling tenements show textures, beau¬
ties, fascination. 128pp. 9% x 10%. 23756-7 Pa. $5.95

CIRCLES, A MATHEMATICAL VIEW, D. Pedoe. Fundamental aspects
of college geometry, non-Euclidean geometry, and other branches of mathe¬
matics: representing circle by point. Poincare model, isoperimetric prop¬
erty, etc. Stimulating recreational reading. 66 figures. 96pp. 5% x 8%.

63698-4 Pa. $3.50

THE DISCOVERY OF NEPTUNE, Morton Grosser. Dramatic scientific
history of the investigations leading up to the actual discovery of the
eighth planet of our solar system. Lucid, well-researched book by well-
known historian of science. 172pp. 5% x 8%. 23726-5 Pa. $3.50

THE DEVIL'S DICTIONARY. Ambrose Bierce. Barbed, bitter, brilliant
witticisms in the form of a dictionary. Best, most ferocious satire America
has produced. 145pp. 5% x 8%. 20487-1 Pa. $2.50

CATALOGUE OF DOVER BOOKS

HISTORY OF BACTERIOLOGY, William Bulloch. The only compre¬
hensive history of bacteriology from the beginnings through the 19th cen¬
tury. Special emphasis is given to biography-Leeuwenhoek, etc. Brief
accounts of 350 bacteriologists form a separate section. No clearer, fuller
study, suitable to scientists and general readers, has yet been written. 52
illustrations. 448pp. 5% x 8%. 23761-3 Pa. $6.50

THE COMPLETE NONSENSE OF EDWARD LEAR, Edward Lear. AH
nonsense limericks, zany alphabets. Owl and Pussycat, songs, nonsense
botany, etc., illustrated by Lear. Total of 321pp. 5% x 8%. (Available
in U.S. only) 20167-8 Pa. $4.50

INGENIOUS MATHEMATICAL PROBLEMS AND METHODS, Louis
A. Graham. Sophisticated material from Graham Dial , applied and pure;
stresses solution methods. Logic, number theory, networks, inversions, etc,
237pp. 5% x 8%. 20545-2 Pa. $4.50

BEST MATHEMATICAL PUZZLES OF SAM LOYD, edited by Martin
Gardner. Bizarre, original, whimsical puzzles by America’s greatest puzzler.
From fabulously rare Cyclopedia , including famous 14-15 puzzles, the
Horse of a Different Color, 115 more. Elementary math. 150 illustrations.
167pp. 5% x 8%. 20498-7 Pa. $3.50

THE BASIS OF COMBINATION IN CHESS, J. du Mont. Easy-to-follow,
instructive book on elements of combination play, with chapters on each
piece and every powerful combination team — two knights, bishop and
knight, rook and bishop, etc. 250 diagrams. 218pp. 5% x 8%. (Available
in U.S. only) 23644-7 Pa. $4.50

MODERN CHESS STRATEGY, Ludek Pachman. The use of the queen,
the active king, exchanges, pawn play, the center, weak squares, etc.
Section on rook alone worth price of the book. Stress on the modems.
Often considered the most important book on strategy. 314pp. 5% x 8%.

20290-9 Pa. $5.00

LASKER’S MANUAL OF CHESS, Dr. Emanuel Lasker. Great world
champion offers very thorough coverage of all aspects of chess. Combina¬
tions, position play, openings, end game, aesthetics of chess, philosophy of
struggle, much more. Filled with analyzed games. 390pp. 5% x 8%.

20640-8 Pa. $5.95

500 MASTER GAMES OF CHESS, S. Tartakower, J. du Mont. Vast
collection of great chess games from 1798-1938, with much material no¬
where else readily available. Fully anno ted, arranged by opening for
easier study. 664pp. 5% x 8%. 23208-5 Pa. $8.50

A GUIDE TO CHESS ENDINGS, Dr. Max Euwe, David Hooper. One
of the finest modern works on chess endings. Thorough analysis of the
most frequently encountered endings by former world champion. 331
examples, each with diagram. 248pp. 5% x 8%. 23332-4 Pa. $3.95

CATALOGUE OF DOVER BOOKS

THE COMPLETE BOOK OF DOLL MAKING AND COLLECTING,
Catherine Christopher. Instructions, patterns for dozens of dolls, from rag
doll on up to elaborate, historically accurate figures. Mould faces, sew
clothing, make doll houses, etc. Also collecting information. Many illus¬
trations. 288pp. 6 x 9. 22066-4 Pa, $4.95

THE DAGUERREOTYPE IN AMERICA, Beaumont Newhall. Wonderful
portraits, 1850's townscapes, landscapes; full text plus 104 photographs.
The basic book. Enlarged 1976 edition. 272pp. 8% x 11%.

23322-7 Pa. $7,95

CRAFTSMAN HOMES, Gustav Stickley. 296 architectural drawings, floor
plans, and photographs illustrate 40 different kinds of “Mission-style”
homes from The Craftsman (1901-16), voice of American style of simplicity
and organic harmony. Thorough coverage of Craftsman idea in text and
picture, now collector's item. 224pp. 8Ys x 11, 23791-5 Pa. $6.50

PEWTER-WORKING; INSTRUCTIONS AND PROJECTS, Burl N. Os¬
born. & Gordon O. Wilber. Introduction to pewter-working for amateur
craftsman. History and characteristics of pewter; tools, materials, step-by-
step instructions. Photos, line drawings, diagrams. Total of 160pp.
7% x 10%. 23786-9 Pa. $3.50

THE GREAT CHICAGO FIRE, edited by David Lowe> 10 dramatic, eye¬
witness accounts of the 1871 disaster, including one of the aftermath and
rebuilding, plus 70 contemporary photographs and illustrations of the
ruins — courthouse. Palmer House, Great Central Depot, etc. Introduction
by David Lowe. 87pp. 8Y4 x 11. 23771-0 Pa. $4.00

SILHOUETTES: A PICTORIAL ARCHIVE OF VARIED ILLUSTRA¬
TIONS, edited by Carol Belanger Grafton. Over 600 silhouettes from the
18th to 20th centuries include profiles and full figures of men and women,
children, birds and animals, groups and scenes, nature, ships, an alphabet.
Dozens of uses for commercial artists and craftspeople. 144pp. 8% x 11%.

23781-8 Pa. $4.50

ANIMALS: 1,419 COPYRIGHT-FREE ILLUSTRATIONS OF MAM¬
MALS, BIRDS, FISH, INSECTS, ETC., edited by Jim Harter. Clear wood
engravings present, in extremely lifelike poses, over 1,000 species of ani¬
mals. One of the most extensive copyright-free pictorial sourcebooks of its
kind. Captions. Index. 284pp. 9 x 12. 23766-4 Pa. $8.95

INDIAN DESIGNS FROM ANCIENT ECUADOR, Frederick W. Shaffer.
282 original designs by pre-Columbian Indians of Ecuador (500-1500 A.D.).
Designs include people, mammals, birds, reptiles, fish, plants, heads, geo¬
metric designs. Use as is or alter for advertising, textiles, leathercraft, etc.
Introduction. 95pp. 8% x 11%. 23764-8 Pa. $4.50

SZIGETI ON THE VIOLIN, Joseph Szigeti. Genial, loosely structured
tour by premier violinist, featuring a pleasant mixture of reminiscenes,
insights into great music and musicians, innumerable tips for practicing
violinists. 385 musical passages. 256pp. 5% x 8%. 23763-X Pa. $4.00

CATALOGUE OF DOVER BOOKS

TONE POEMS, SERIES II: TILL EULENSPIEGELS LUSTIGE
STREICHE, ALSO SPRACH ZARATHUSTRA, AND EIN HELDEN-
LEBEN, Richard Strauss. Three important orchestral works, including very
popular Till EulenspiegeVs Marry Pranks , reproduced in full score from
original editions. Study score, 315pp. 9% x 12%. (Available in U.S. only)

23755-9 Pa. $8.95

TONE POEMS, SERIES I: DON JUAN, TOD UND VERKLARUNG
AND DON QUIXOTE, Richard Strauss. Three of the most often per¬
formed and recorded works in entire orchestral repertoire, reproduced in
full score from original editions. Study score. 286pp. 9% x 12 %. (Avail¬
able in U.S. only) 23754-0 Pa. $8.95

11 LATE STRING QUARTETS, Franz Joseph Haydn. The form which
Haydn defined and "‘brought to perfection/* (Grove’s). 11 string quartets
in complete score, his last and his best. The first in a projected series of
the complete Haydn string quartets. Reliable modern Eulenberg edition,
otherwise difficult to obtain. 320pp. 8% x 11%. (Available in U.S. only)

23753-2 Pa. $8.95

FOURTH, FIFTH AND SIXTH SYMPHONIES IN FULL SCORE, Peter
Ilyitch Tchaikovsky. Complete orchestral scores of Symphony No. 4 in
F Minor, Op. 36; Symphony No, 5 in E Minor, Op. 64; Symphony No. 6
in B Minor, “Pathetique,” Op. 74. Bretikopf & Hartel eds. Study score.
480pp. 9% x 12%. 23861-X Pa. $10.95

THE MARRIAGE OF FIGARO: COMPLETE SCORE, Wolfgang A.
Mozart. Finest comic opera ever written. Full score, not to be confused
with piano renderings. Peters edition. Study score. 448pp. 9% x 12%.
(Available in U.S. only) 23751-6 Pa. $12.95

"IMAGE” ON THE ART AND EVOLUTION OF THE FILM, edited by
Marshall Deutelbaum. Pioneering book brings together for first time 38
groundbreaking articles on early silent films from Image and 263 illustra¬
tions newly shot from rare prints in the collection of the International
Museum of Photography. A landmark work. Index. 256pp. 8% x 11.

23777-X Pa. $8.95

AROUND-THE-WORLD COOKY BOOK, Lois Lintner Sumption and
Marguerite Lintner Ashbrook. 373 cooky and frosting recipes from 28
countries (America, Austria, China, Russia, Italy, etc.) include Viennese
kisses, rice wafers, London strips, lady fingers, hony, sugar spice, maple
cookies, etc. Clear instructions. All tested. 38 drawings. 182pp. 5% x 8.

23802-4 Pa. $2.75

THE ART NOUVEAU STYLE, edited by Roberta Waddell. 579 rare
photographs, not available elsewhere, of works in jewelry, metalwork, glass,
ceramics, textiles, architecture and furniture by 175 artists — Mucha, Seguy,
Lalique, Tiffany, Gaudin, Hohlwein, Saarinen, and many others. 288pp.
8% x 11%. 23515-7 Pa. $8.95

CATALOGUE OF DOVER BOOKS

THE CURVES OF LIFE, Theodore A. Cook. Examination of shells, leaves,
horns, human body, art, etc., in " the classic reference on how the golden
ratio applies to spirals and helices in nature .... ” — Martin Gardner,
426 illustrations. Total of 512pp. 5% x 8%. 23701-X Pa. $6.95

AN ILLUSTRATED FLORA OF THE NORTHERN UNITED STATES
AND CANADA, Nathaniel L. Britton, Addison Brown. Encyclopedic work
covers 4666 species, ferns on up. Everything. Full botanical information,
illustration for each. This earlier edition is preferred by many to more
recent revisions. 1913 edition. Over 4000 illustrations, total of 2087pp.
6% x 9%. 22642-5, 22643-3, 22644-1 Pa., Three-vol. set $28.50

MANUAL OF THE GRASSES OF THE UNITED STATES, A. S. Hitch¬
cock, U.S. Dept, of Agriculture. The basic study of American grasses,
both indigenous and escapes, cultivated and wild. Over 1400 species. Full
descriptions, information. Over 1100 maps, illustrations. Total of 1051pp.
5% x 8%. 22717-0, 22718-9 Pa., Two-vol. set $17.00

THE CACTACEAE,, Nathaniel L. Britton, John N. Rose. Exhaustive,
definitive. Every cactus in the world. Full botanical descriptions. Thorough
statement of nomenclatures, habitat, detailed finding keys. The one book
needed by every cactus enthusiast. Over 1275 illustrations. Total of 1080pp.
8 x 10 y4. 21191-6, 21192-4 Clothbd., Two-vol. set $50.00

AMERICAN MEDICINAL PLANTS, Charles F. Millspaugh. Full descrip¬
tions, 180 plants covered: history; physical description; methods of prepa¬
ration with all chemical constituents extracted; all claimed curative or
adverse effects. 180 full-page plates. Classification table. 804pp. 6% x 9%.

23034-1 Pa. $13.95

A MODERN HERBAL, Margaret Grieve. Much the fullest, most exact,
most useful compilation of herbal material. Gigantic alphabetical encyclo¬
pedia, from aconite to zedoary, gives botanical information, medical prop¬
erties, folklore, economic uses, and much else. Indispensable to serious
reader. 161 illustrations. 888pp. 6% x 9y4. (Available in U.S. only)

22798-7, 22799-5 Pa., Two-vol. set $15.00

THE HERBAL or GENERAL HISTORY OF PLANTS, John Gerard.
The 1633 edition revised and enlarged by Thomas Johnson. Containing
almost 2850 plant descriptions and 2705 superb illustrations, Gerards
Herbal is a monumental work, the book all modern English herbals are
derived from, the one herbal every serious enthusiast should have in its
entirety. Original editions are worth perhaps $750. 1678pp. 8% x 12%.

23147-X Clothbd. $75.00

MANUAL OF THE TREES OF NORTH AMERICA, Charles S. Sargent.
The basic survey of every native tree and tree-like shrub, 717 species in
all. Extremely full descriptions, information on habitat, growth, locales,
economics, etc. Necessary to every serious tree lover. Over 100 finding
keys. 783 illustrations. Total of 986pp. 5% x 8%.

20277-1, 20278-X Pa., Two-vol. set $12.00

CATALOGUE OF DOVER BOOKS

GREAT NEWS PHOTOS AND THE STORIES BEHIND THEM, John
Faber. Dramatic volume of 140 great news photos, 1855 through 1976,
and revealing stories behind them, with both historical and technical in¬
formation. Hindenburg disaster, shooting of Oswald, nomination of Jimmy
Carter, etc. 160pp. 8% x 11. 23667-6 Pa. $6.00

CRUICKSHANK’S PHOTOGRAPHS OF BIRDS OF AMERICA, Allan D.
Cruickshank, Great ornithologist, photographer presents 177 closeups,
groupings, panoramas, flightings, etc., of about 150 different birds. Ex¬
panded Wings in the Wilderness. Introduction by Helen G. Cruickshank.
191pp. 8V4 x 11. 23497-5 Pa. $7.95

AMERICAN WILDLIFE AND PLANTS, A. C. Martin, et al. Describes
food habits of more than 1000 species of mammals, birds, fish. Special
treatment of important food plants. Over 300 illustrations. 500pp. 5% x 8%.

20793-5 Pa. $6.50

THE PEOPLE CALLED SHAKERS, Edward D. Andrews. Lifetime of
research, definitive study of Shakers: origins, beliefs, practices, dances,
social organization, furniture and crafts, impact on 19th-century USA,
present heritage. Indispensable to student of American history, collector.
33 illustrations. 351pp. 5% x 8%. 21081-2 Pa. $4.50

OLD NEW YORK IN EARLY PHOTOGRAPHS, Mary Black. New York
City as it was in 1853-1901, through 196 wonderful photographs from
N.-Y. Historical Society. Great Blizzard, Lincoln's funeral procession,
great buildings. 228pp. 9 x 12. 22907-6 Pa. $8.95

MR. LINCOLN'S CAMERA MAN: MATHEW BRADY, Roy Meredith.
Over 300 Brady photos reproduced directly from original negatives,
photos. Jackson, Webster, Grant, Lee, Carnegie, Bamum; Lincoln; Battle
Smoke, Death of Rebel Sniper, Atlanta Just After Capture. Lively com¬
mentary. 368pp. 8% x 11%. 23021-X Pa. $11.95

TRAVELS OF WILLIAM BARTRAM, William Bartram. From 1773-8,
Bartram explored Northern Florida, Georgia, Carolinas, and reported on
wild life, plants, Indians, early settlers. Basic account for period, enter¬
taining reading. Edited by Mark Van Doren. 13 illustrations. 141pp.
5% x 8%. 20013-2 Pa. $6.00

THE GENTLEMAN AND CABINET MAKER'S DIRECTOR, Thomas
Chippendale. Full reprint, 1762 style book, most influential of all time;
chairs, tables, sofas, mirrors, cabinets, etc. 200 plates, plus 24 photographs
of surviving pieces. 249pp. 9% x 12%. 21601-2 Pa. $8.95

AMERICAN CARRIAGES, SLEIGHS, SULKIES AND CARTS, edited by
Don H. Berkebile. 168 Victorian illustrations from catalogues, trade journals,
fully captioned. Useful for artists. Author is Assoc. Curator, Div. of Trans¬
portation of Smithsonian Institution. 168pp. 8% x 9%.

23328-6 Pa. $5.00

CATALOGUE OF DOVER BOOKS

SECOND PIATIGORSKY CUP, edited by Isaac Kashdan. One of the
greatest tournament books ever produced in the English language. All 90
games of the 1966 tournament, annotated by players, most annotated by
both players. Features Petrosian, Spassky, Fischer, Larsen, six others.
228pp. 5% x 8%. 23572-6 Pa. $3.50

ENCYCLOPEDIA OF CARD TRICKS, revised and edited by Jean Hugard.
How to perform over 600 card tricks, devised by the world’s greatest
magicians; impromptus, spelling tricks, key cards, using special packs,
much, much more. Additional chapter on card technique. 66 illustrations.
402pp. 5% x 8%. (Available in U.S. only) 21252-1 Pa. $5.95

MAGIC: STAGE ILLUSIONS, SPECIAL EFFECTS AND TRICK PHO¬
TOGRAPHY, Albert A. Hopkins, Henry R. Evans. One of the great classics;
fullest, most authorative explanation of vanishing lady, levitations, scores
of other great stage effects. Also small magic, automata, stunts. 446 illus¬
trations. 556pp. 5% x 8%. 23344-8 Pa. $6.95

THE SECRETS OF HOUDINI, J. C. Cannell. Classic study of Houdini’s
incredible magic, exposing closely-kept professional secrets and revealing,
in general terms, the whole art of stage magic. 67 illustrations. 279pp.
5% x 8%. 22913-0 Pa. $4.00

HOFFMANN’S MODERN MAGIC, Professor Hoffmann. One of the best,
and best-known, magicians’ manuals of the past century. Hundreds of
tricks from card tricks and simple sleight of hand to elaborate illusions
involving construction of complicated machinery, 332 illustrations. 563pp.
5% x 8%. 23623-4 Pa. $6.95

THOMAS NAST’S CHRISTMAS DRAWINGS, Thomas Nast. Almost all
Christmas drawings by creator of image of Santa Claus as we know it,
and one of America’s foremost illustrators and political cartoonists. 66
illustrations. 3 illustrations in color on covers. 96pp. 8% x 11%.

23660-9 Pa. $3.50

FRENCH COUNTRY COOKING FOR AMERICANS, Louis Diat. 500
easy-to-make, authentic provincial recipes compiled by former head chef
at New York’s Fitz-Carlton Hotel: onion soup, lamb stew, potato pie, more.
309pp. 5% x 8%. 23665-X Pa. $3.95

SAUCES, FRENCH AND FAMOUS, Louis Diat. Complete book gives over
200 specific recipes: bechamel, Bordelaise, hollandaise, Cumberland, apri¬
cot, etc. Author was one of this century’s finest chefs, originator of
vichyssoise and many other dishes. Index. 156pp. 5% x 8.

23663-3 Pa. $2.75

TOLL HOUSE TRIED AND TRUE RECIPES, Ruth Graves Wakefield.
Authentic recipes from the famous Mass, restaurant: popovers, veal and
ham loaf, Toll House baked beans, chocolate cake crumb pudding, much
more. Many helpful hints. Nearly 700 recipes. Index. 376pp. 5% x 8%.

23560-2 Pa. $4.95

CATALOGUE OF DOVER BOOKS

ILLUSTRATED GUIDE TO SHAKER FURNITURE, Robert Meader.
Director, Shaker Museum, Old Chatham, presents up-to-date coverage of
all furniture and appurtenances, with much on local styles not available
elsewhere. 235 photos. 146pp. 9 x 12. 22819-3 Pa, $6.95

COOKING WITH BEER, Carole Fahy. Beer has as superb an effect on
food as wine, and at fraction of cost. Over 250 recipes for appetizers,
soups, main dishes, desserts, breads, etc. Index. 144pp. 5% x 8%. (Avail¬
able in U.S. only) 23661-7 Pa. $3.00

STEWS AND RAGOUTS, Kay Shaw Nelson. This international cookbook
offers wide range of 108 recipes perfect for everyday, special occasions,
meals-in-themselves, main dishes. Economical, nutritious, easy-to-prepare:
goulash, Irish stew, boeuf bourguignon, etc. Index. 134pp. 5% x 8%.

23662-5 Pa. $3.95

DELICIOUS MAIN COURSE DISHES, Marian Tracy. Main courses are
the most important part of any meal. These 200 nutritious, economical
recipes from around the world make every meal a delight. “I . . . have
found it so useful in my own household,” — N.Y. Times. Index. 219pp,
5% x 8%. 23664-1 Pa. $3.95

FIVE ACRES AND INDEPENDENCE, Maurice G. Kains. Great back-
to-the-land classic explains basics of self-sufficient farming: economics,
plants, crops, animals, orchards, soils, land selection, host of other neces¬
sary things. Do not confuse with skimpy faddist literature; Kains was
one of America’s greatest agriculturalists, 95 illustrations. 397pp. 5% x 8%,

20974-1 Pa. $4.95

A PRACTICAL GUIDE FOR THE BEGINNING FARMER, Herbert
Jacobs. Basic, extremely useful first book for anyone thinking about moving
to the country and starting a farm. Simpler than Kains, with greater em¬
phasis on country living in general. 246pp. 5% x 8%.

23675-7 Pa. $3.95

PAPERMAKING, Dard Hunter. Definitive book on the subject by the fore¬
most authority in the field. Chapters dealing with every aspect of history
of craft in every part of the world. Over 320 illustrations. 2nd, revised and
enlarged (1947) edition. 672pp. 5% x 8%. 23619-6 Pa. $8.95

THE ART DECO STYLE, edited by Theodore Menten. Furniture, jewelry,
metalwork, ceramics, fabrics, lighting fixtures, interior decors, exteriors,
graphics from pure French sources. Best sampling around. Over 400
photographs. 183pp. 8% x 11%. 22824-X Pa. $6.95

ACKERMANN’S COSTUME PLATES, Rudolph Ackermann. Selection of
96 plates from the Repository of Arts, best published source of costume
for English fashion during the early 19th century. 12 plates also in color.
Captions, glossary and introduction by editor Stella Blum. Total of 120pp.
8% x 11%. 23690-0 Pa. $5.00

CATALOGUE OF DOVER BOOKS

THE ANATOMY OF THE HORSE, George Stubbs. Often considered the
great masterpiece of animal anatomy. Full reproduction of 1766 edition,
plus prospectus; original text and modernized text. 36 plates. Introduction
by Eleanor Garvey. 121pp. 11 x 14%. 23402-9 Pa. $8.95'

BRIDGMAN'S LIFE DRAWING, George B. Bridgman. More than 500
illustrative drawings and text teach you to abstract the body into its major
masses, use light and shade, proportion; as well as specific areas of anatomy,
of which Bridgman is master. 192pp. 6% x 9%. (Available in U.S. only)

22710-3 Pa. $4.50

ART NOUVEAU DESIGNS IN COLOR, Alphonse Mucha, Maurice
Vemeuil, Georges Auriol. Full-color reproduction of Combinations ome-
mentales (c. 1900) by Art Nouveau masters. Floral, animal, geometric,
interlacings, swashes — borders, frames, spots — all incredibly beautiful. 60
plates, hundreds of designs. 9% x 8-1/16. 22885-1 Pa. $4.50

FULL-COLOR FLORAL DESIGNS IN THE ART NOUVEAU STYLE,
E. A. Seguy. 166 motifs, on 40 plates, from Les fleurs et leurs applications
decoratives (1902): borders, circular designs, repeats, allovers, ‘spots."
All in authentic Art Nouveau colors. 48pp. 9% x 12%.

23439-8 Pa. $8.00

A DIDEROT PICTORIAL ENCYCLOPEDIA OF TRADES AND IN¬
DUSTRY, edited by Charles C. Gillispie. 485 most interesting plates from
the great French Encyclopedia of the 18th century show hundreds of
working figures, artifacts, process, land and cityscapes; glassmaking, paper¬
making, metal extraction, construction, weaving, making furniture, clothing,
wigs, dozens, of other activities. Plates fully explained. 920pp. 9 x 12.

22284-5, 22285-3 Clothbd., Two-vol. set $50.00

HANDBOOK OF EARLY ADVERTISING ART, Clarence P. Homung.
Largest collection of copyright-free early and antique advertising art ever
compiled. Over 6,000 illustrations, from Franklins time to the 1890’s for
special effects, novelty. Valuable source, almost inexhaustible.

Pictorial Volume. Agriculture, the zodiac, animals, autos, birds, Christmas,
fire engines, flowers, trees, musical instruments, ships, games and sports,
much more. Arranged by subject matter and use. 237 plates. 288pp. 9 x 12.

20122-8 Clothbd. $15.00

Typographical Volume. Roman and Gothic faces ranging from 10 point to
300 point, “Bamum,” German and Old English faces, script, logotypes,
scrolls and flourishes, 1115 ornamental initials, 67 complete alphabets,
more. 310 plates. 320pp. 9 x 12. 20123-6 Clothbd. $15.00

CALLIGRAPHY ( CALLIGRAPHIA LATINA), J. G. Schwandner. High
point of 18th-century ornamental calligraphy. Very ornate initials, scrolls,
borders, cherubs, birds, lettered examples. 172pp. 9 x 13.

20475-8 Pa. $7.95

CATALOGUE OF DOVER BOOKS

GEOMETRY, RELATIVITY AND THE FOURTH DIMENSION, Rudolf
Rucker. Exposition of fourth dimension, means of visualization, concepts
of relativity as Flatland characters continue adventures. Popular, easily
followed yet accurate, profound. 141 illustrations. 133pp. 5% x 8^.

23400-2 Pa. $2.75

THE ORIGIN OF LIFE, A. I. Oparin, Modem classic in biochemistry, the
first rigorous examination of possible evolution of life from nitrocarbon com¬
pounds. Non- technical, easily followed. Total of 295pp. 5% x 8 Vz.

60213-3 Pa. $5.95

PLANETS, STARS AND GALAXIES, A. E. Fanning. Comprehensive in¬
troductory survey: the sun, solar system, stars, galaxies, universe, cosmology;
quasars, radio stars, etc. 24pp. of photographs. 189pp. 5% x 8Vfe. (Avail¬
able in U.S. only) 21680-2 Pa. $3.75

THE THIRTEEN BOOKS OF EUCLID’S ELEMENTS, translated with
introduction and commentary by Sir Thomas L. Heath. Definitive edition.
Textual and linguistic, notes, mathematical analysis, 2500 years of critical
commentary. Do not confuse with abridged school editions. Total of 1414pp.
5% x 8%. 60088-2, 60089-0, 60090-4 Pa., Three-vol. set $19.50

Trices subject to change without notice.

Available at your book dealer or write for free catalogue to Dept. GI, Dover
Publications, Inc., <31 East 2nd St. Minteola., N.Y.ill501. Dover publishes more
than 175 books each year on science, elementary and advanced mathematics,
biology, music, art, literary history, social sciences and other areas.

THEOLOGY LIBRARY
CLAREMONT, CALIF

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